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Three Christian Martyrdoms
from Early Islamic Palestine
Passion efPeter ef Capitolias
Passion ef the Twenty Martyrs efMar Saba
Passion ef Romanos the Neomartyr

Parallel Georgian-English and Greek-English texts

edited and translated by
Stephen]. Shoemaker

Brigham Young University Press • Provo, Utah

© 2016 by Brigham Young University Press, Provo, Utah. All rights reserved.

Permissions. No portion of this book may be reproduced by any means or process without
the formal written consent of the publisher. Direct all permissions requests to:
Permissions Manager, Neal A. Maxwell Institute for Religious Scholarship, Brigham
Young University, Provo, UT 84602.

Library of Congress Cataloging-in-Publication Data

Names: Shoemaker, Stephen]., 1968- editor, translator.

Title: Three Christian martyrdoms from early Islamic Palestine : Passion of Peter of
Capitolias, Passion of the Twenty Martyrs of. Mar Saba, Passion of Romanos the
Neomartyr I parallel Georgian-English and Greek-English texts edited and translated
by Stephen]. Shoemaker.
Other titles: Passion of Peter of Capitolias I Passion of the Twenty Martyrs of Mar Saba
I Passion of Romanos the Neomartyr I Passion of Peter of Capitolias. I Passion of the
Twenty Martyrs of Mar Saba. I Passion of Romanos the Neomartyr.
Description: Provo, Utah : Brigham Young University Press, 2016. I Series: Eastern
Christian texts ; 6 I In English, Georgian, and Greek; Georgian and Greek texts
translated into English. I Includes bibliographical references and index.
Identifiers: LCCN 2016030051 I ISBN 9780842529884 (cloth)
Subjects: LCSH: Christian martyrs-Palestine. I Islam-Relations-Christianity.
Peter, of Capitolias, died 715. I Romanos, Neomartyr, died 780.
Classification: LCC BRl608.5 .T574 2016 I DDC 272.095694-dc23
LC record available at https://lccn.loc.gov/2016030051

I§ This paper meets the requirements of ANSI/NISO z39.48-1992 (Permanence of Paper).

Printed in the United States of America

http://meti.byu.edu
For Orval S. Wintermute
 Contents

Acknowledgments IX

Introduction XI

Abbreviations and Conventions xiv

• • •
Passion efPeter qf Capitolias (d. 715)
Passion qf the Twenry Marryrs ef Mar Saba (d. 797) 67
Passion qfRomanos the Neomarryr (d. 780) 149

• • •
Bibliography 199
Index of Scripture Citations 205
Index 207

Vil
 Acknowledgments

This book was initially inspired by my colleague at the University of

Oregon, Sean Anthony. Sean was working on a monograph on crucifix-
ion in the early Islamic period, and he asked me ifl would translate part
of an untranslated Georgian passion for him. I eagerly agreed to have a
look at the Passion cfPeter ef Capitolias, the text in question. After spend-
ing some time with the text, I recognized its importance on a number of
levels and decided to translate the complete text into English. As I began
to think of how I could publish the translation, I recalled the Greek
Passion cf the Twenty Martyrs efMar Saba, a text that I had worked on some
while in graduate school. It occurred to me to publish the two transla-
tions together, along with the original text in some format, since their
editions had been published in imperial Russia and were difficult to
obtain. I also decided to include the Passion cfRomanos the Neomartyr, since
it too had not been translated into a modern language other than
Russian. Moreover, it had, like the other two texts, been composed at the
monastery of Mar Saba during the eighth century, sharing the same
author as the Passion cfthe Twenty Martyrs, Stephen Man~iir the Hymnog-
rapher, a close relative ofJohn of Damascus, to whom the Passion efPeter
is itself attributed. All in all, these three texts and their translations
seemed like a fitting collection that would be an excellent fit for the
Eastern Christian Texts series, and when I proposed such a volume to
Kristian Heal, the series editor, I was pleased by his enthusiastic
response.
While working on this project, Sean Anthony shared many conversa-
tions about Peter ofCapitolias andJohn of Damascus, as well as his work
in progress, which was especially helpful for investigating this particular
text. In the fall of 2013, I had the good fortune to be in residence as a
member in the School of Historical Studies at the Institute for Advanced
Study in Princeton, New Jersey. There I had the opportunity to get to

IX
x Acknowledgments

know Christian Sahner, who recently completed a dissertation on Chris-

tian martyrdoms in the early Islamic period at Princeton University. I
am most grateful to Christian for sharing his work in progress with me
and for his conversation and comments on the introduction and the mar-
tyrdoms in this volume. Patricia Crone invited me to present the Passion
ef Peter in her Islamic Studies Seminar at the Institute for Advanced
Study, and I am thankful for that opportunity and the comments of
those who were in attendance, especially Patricia, Christian, and Jack
Tannous. I would also like to thank the lnstitut de recherche et d'his-
toire des textes for providing me with reproductions of MS Coislin 303,
ff. 99v-125r and MS Tbilisi A 95, ff. 440v-454r, and especially to Muriel
Debie for making me aware of this collection in the first place. I am
grateful to Kristian Heal for agreeing to publish this book in the Eastern
Christian Studies series, and also to the two anonymous readers, who
significantly improved the final product.
I dedicate this book to Professor Orval S. Wintermute of Duke
University, who taught me many of the languages of the Christian Near
East while I was in graduate school. Orval was an outstanding teacher,
whose pedagogical gifts are matched only by his kindness and infec-
tious enthusiasm for studying ancient languages. Orval guided my first
steps in Coptic, Syriac, Ethiopic, and Armenian: the latter he had
taught himself so that he could help me begin my studies in this lan-
guage. But the story that I most like to tell about Orval is his offer to
teach me Coptic over the phone while I was still a senior in college. At
the time I thought that I wanted to become a Coptologist, and I wrote
letters to a number of professors to explore what my options might be
for graduate study at different universities. When Orval promptly wrote
back, he suggested that we could start with Coptic right away, if I was
interested. He proposed that I buy Lambdin's grammar, study it on my
own during the week, and then we could talk through it over the phone
on the weekends, when the rates were down. I politely declined his
offer-other things were commanding my attention during my last
term in college. But I have never forgotten what an extraordinarily gen-
erous offer that was, and it meant a lot to me in my decision to ulti-
mately attend Duke. And I have never regretted that decision-either
to attend Duke or to study with Orval.
 Introduction

From the very beginning Christianity has valorized the deeds of its mar-
tyrs. Their unwavering courage in the face of excruciating torment and
their welcome embrace of an unjust death have frequently been reck-
oned as the height of Christian perfection. In large part this is because
the martyr's violent exit from this world marks a true imitatio Christi, in
which the soteriological drama of life's triumph through death is replayed
again and again and realized anew for subsequent generations.
Yet in recent decades scholars have increasingly come to recognize
that the early Christians often exaggerated their community's experi-
ence of martyrdom, both individually and collectively, in service to an
ideological narrative of suffering that was central to early Christian
identity. Indeed, some scholars have even suggested that it was the pro-
found ability of this discourse of martyrdom to explain and give mean-
ing to suffering that was one of the primary attractions for converts to
Christianity during the second and third centuries. Of course, this is not
to suggest that these memories of the ancient Christian martyrs are
mere fables; to be sure, the early Christians faced persecution from the
Roman state, and as a result they were frequently put to death for their
religious beliefs and practices. But suffice it to say that the actual expe-
rience of martyrdom and the numbers of Christians who were victims of
imperial persecution are often highly exaggerated in the early Christian
sources. In many instances it would appear that the Christian martyrs
were simply the victims of mob violence rather than targets of govern-
ment authorities. Indeed, it would seem, as some scholars of early Chris-
tian martyrdom have observed, that the Christians were actually far
more eager to die than the Romans were to kill them, and often they
would do so only when the Christians themselves insisted on it. 1

I. See, e.g., Perkins, Suffering Self; and Moss, Myth efPersecution.

XI
Xll Introduction

With the accession of Constantine, Christianity's relation to impe-

rial power changed dramatically, and as the empire became increas-
ingly christianized over the course of the fourth century, opportunities
for martyrdom obviously were greatly diminished. And so the ascetic
holy person soon emerged as the new Christian superstar, a figure who
in a rather different way was able to die to the world and mortify the
flesh for Christ. 2 From this point on only the bitter divisions over
Christology left the Christians of Rome with a possible avenue for the
occasional martyrdom, as Christian turned against Christian in the
struggle to define the relation between Christ's humanity and divinity. 3
Around this same time, however, the persecution of Christians intensi-
fied considerably in the Sasanian lands. Although Christianity had
enjoyed relative tolerance in Persia for most of its first three centuries,
with the arrival of the Sasanids and their zeal for the religion of Zoro-
aster, the Christians suddenly found themselves often fiercely perse-
cuted, and in Iran and Mesopotamia during the fourth and fifth
centuries, thousands upon thousands of Christians met with a martyr's
fate. It is certainly no mere coincidence that this rise in the persecution
of Persia's Christians moved largely in tandem with the christianization
of the Roman Empire during the same period. As wars continued to
rage between these two empires during late antiquity, the Persian
Christians' allegiance to Rome's now-favored religion opened them up
to charges of political disloyalty and sedition. Accordingly, they were
often dealt with severely by the Sasanian authorities, yet on occasion,
the Persian leaders too, like the Romans before them, were reluctant to
put the offending Christians to death. 4 Toward the end of the fifth cen-
tury, the persecution of Christians in Persia also began to wane.
Thereafter one had to travel all the way to Yemen to find a polity inter-
ested in the wholesale slaughter of Christians. There in the late fifth
and early sixth centuries, the rulers of a Jewish kingdom led pogroms

2. Malone, Monk and the Marryr.

3. Van Ginkel, "Persuasion and Persecution," 51-60; Segal, Edessa, 98.
4. Brock, "Christians in the Sasanian Empire," 1-19. A famous example of
Persian reluctance to put Christian offenders to death can be found in the
Marryrdom ef Narsai the Ascetic (in Acta marryrum et sanctorum Syriace, ed. Bedjan,
4: 170-80; trans. Hoffmann, Ausziige aus syrischen Akten persischer Miirryrer, 36-38),
where the Sasanian king offers to drop the charges if Narsai will simply deny
that he did what he was accused of.
Introduction Xlll

against the Christians in an effort to forcibly convert them to Judaism,

making a multitude of martyrs in the process. 5
One of the great benefits, if we may call it that, that the rise oflslam
brought to the Christians of the late ancient Near East was a renewed
opportunity to attain the victory of martyrdom at the hands of infidel
rulers. The martyr's passion suddenly reemerged as a popular literary
genre in the early Islamic period, particularly, but by no means exclu-
sively, among the Chalcedonian communities of Syria and Palestine who
had remained faithful to the imperial church. There are nearly a dozen
such Melkite martyrdoms from the Umayyad and early Abbasid periods,
hardly an explosion but clearly evidence of a newfound interest in this
topic that had been so essential in the formation of early Christian iden-
tity. 6 Although most of these martyrdoms were originally composed in
Greek in the Chalcedonian monasteries of Syria, Palestine, and Sinai,
many now survive only in Arabic or, as is the case with two of the present
texts, in Georgian translations. The scale of Christian persecution
during the early Islamic period was certainly nothing close to what the
early Christians faced at the hands of the Romans and Sasanians, but
this renewal of martyrdoms and the revival of martyrological literature
is seemingly one of the more interesting features of Christian culture in
early Islamic Syria and Palestine. The adaptation of this early Christian
genre to new circumstances of political domination during the early
Middle Ages offers a potentially revealing and yet largely unexplored
window onto how Christians responded culturally to Islamic imperial-
ism. 7 Interestingly enough, at least in the martyrdoms presented here,
we see repeated some of the same patterns that emerge from the early
Christian experience of martyrdom: reluctance on the part of the gov-
ernment authorities to execute Christians and the martyrdom of
Christians through mob violence, as in the Passion ef the Twenty Martyrs.
How well these patterns hold up across this corpus remains to be dis-
cerned, but their recurrence in these new circumstances is certainly of
some interest. Two new themes, however, emerge in this literature, both
of which have to do with the transgression of community boundaries:

5. Shahid, Martyrs efNajran; and Bowersock, Empires in Collision, 17-24.

6. Griffith, "Christians, Muslims, and Neo-Martyrs," 163-207. A more com-
prehensive description of this literature exists in an unpublished dissertation by
Vila, "Christian Martyrs of the First Abbasid Century."
7. In this regard, see Sahner, "Christian Martyrs and the Making of an
Islamic Society."
XIV Introduction

several of these neomartyrs meet their fate either because of their apos-
tasy from Islam or through efforts to proselytize among the Muslim
community.
All three of the martyrdoms presented in this volume were com-
posed at the Mar Saba monastery in the Judean Desert. They share a
common high literary style, although each is very different in the man-
ner that it portrays Christian martyrdom at the hands of the Muslims.
All three are attributed to famous members of this renowned monastic
community: the first text, the Passion ef Peter qf Capitolias, is ascribed to
John of Damascus, according to its manuscript, while the two that fol-
low, the Passion efthe Twenty Martyrs efMar Saba and the Passion efRomanos
the Neomartyr, were composed by John's nephew, Stephen Man~u.r the
Hymnographer. Since the Passion ef Peter ef Capitolias in particular has
been largely unknown and thus little studied in previous scholarship, I
will devote more attention to it in this introduction than to the other
two martyrdoms. The editions of each text have been corrected and
compared with the manuscript evidence when available, although in
most cases any changes were fairly minor. For the first text, the Passion
ef Peter, I have reproduced references to the individual folios and col-
umns from the original edition in brackets, as given in the original
edition (the other editions did not give references to folios).
The English translations are the first for each into any modern lan-
guage other than Russian, and I have tried to stay as close to the origi-
nal text as possible while making sure that the resulting translation is
fluent, readable English. That is to say, I have favored faithfulness to
the original language over any attempts to achieve a literary transla-
tion, both because I suspect that the audience for these texts will be
primarily a scholarly one, and this approach will be most useful in the
event that any new versions may be discovered in the future. In the
Georgian texts I have translated biblical citations directly from the
Georgian rather than making use of a standard English translation. At
the time when these texts were produced, there was still no standard
Georgian translation of the Bible, and the variations present in these
texts are thus of some historical interest. 8 The Passion ef the Twenty
Martyrs presents a different circumstance, and for this text I have ren-
dered biblical citations according to the translations of A New English
Translation qf the Septuagint for the Old Testament and the New Revised

8. Metzger, Early Versions if the New Testament, 182-200.

Introduction xv

Standard Version for the New Testament, unless the text has a substan-
tial divergence from the critical texts. In all cases, however, references
to the Psalms and other books of the Old Testament follow the numer-
ation of the Septuagint. 9

Passion of Peter of Capitolias (d. 715)

Until now the only available translation of Peter's martyrdom was the
Russian version that accompanies its edition. As a result, Western
scholars have relied instead on a French summary of the text published
by Paul Peeters in 1939, which despite its merits does not convey suffi-
cient knowledge of this martyrdom. 10 Indeed, it is somewhat surprising
that Peeters gives only this summary and not a full Latin translation,
as he did for so many other similar texts-this decision is nowhere
explained. The need for a translation of this important hagiographical
text into one of the languages of modern Western scholarship has long
been voiced by scholars of the early medieval Near East, so that Sidney
Griffith, for instance, identifies the translation of this passion as "one of
the pressing scholarly desiderata for the history of Christianity in the
early Islamic period." 11 The text is known only in Old Georgian, where
it survives in just a single manuscript, a menologion for the months of
September and October. The manuscript is itself rather late, having
been copied in 1565 at the Gelati monastery, one of the most important
cultural centers in late medieval and early modern Georgia; now it is
preserved in the city museum of the nearby town Kutaisi. 12 Its edition
and translation were published in the 1915 volume of the Russian jour-
nal Khristianskii: Vostok ("Eastern Christianity") by Korneli Kekelidze,
who effectively founded the modern study of Old Georgian literature
during the first half of the twentieth century. 13

9. In many instances I have also given the equivalent references for the
Hebrew version of the Old Testament where these differ from the Greek.
Nevertheless, the Old Testament references in these texts are always to the
Septuagint, which must be consulted in order to understand these references fully.
10. Peeters, "La passion de S. Pierre de Capitolias," 299-333.
11. Griffith, "Christians, Muslims, and Neo-Martyrs," 184.
12. MS Kutaisi - Gelati 4, fols 373-389v (Thomas and Roggema, eds., Chris-
tian Muslim Relations, 421).
13. Kekelize, ")l(HTie IleTpa," 1-71.
XVl Introduction

The text and translation were subsequently reprinted in Kekelidze's

collected works, but unfortunately this reproduction is thoroughly
botched and should be avoided. During the production process several
pages of the Georgian edition fell out of order and were printed thus.
This becomes unmistakable at numerous points in the text where
entirely unrecognizable and grammatically impossible Georgian words
appear and the flow of the narrative is badly disrupted. Likewise, the
Russian translation, which appears to have escaped a similar fate, sud-
denly no longer matches the Georgian text. Fortunately, the original
version from 1915 is correct, and it also includes a large number of
textual notes that for some reason are absent from the reprint. For this
reason it seems especially desirable to reprint the edition of this mar-
tyrdom with some corrections, particularly since the original publica-
tion is difficult to obtain. 14 Therefore I have reproduced Kekelidze's
original 1915 edition with some minor alterations. Unfortunately I did
not have access to the original manuscript, so I have reproduced the
editorial notes from the original edition, occasionally adding comments
of my own. Likewise I have followed Kekelidze's division of the text into
numbered sections. Kekelidze's edition also gives a number of abbrevi-
ated forms from the manuscript, which I have resolved for the reader's
convenience without indication.
According to its title in the manuscript, Peter's martyrdom was writ-
ten by "our holy and blessed father John, monk and priest of Damascus,"
an attribution, so it would seem, to perhaps the most important Eastern
Christian intellectual of the eighth century,John of Damascus. Although
it is difficult to be certain whether John of Damascus is in fact the author
of this text, it is worth noting that Theophanes the Confessor identifies
John of Damascus as the author of a biography of Peter of Capitolias in
his Chronicle, which Theophanes composed during the early years of the
ninth century. 15 Nevertheless, there are some important differences
between the Georgian text and Theophanes's account of Peter's martyr-

14. Since I originally began work on this project, a text of the Passion ef Peter
ef Capitoliashas been added to the outstanding and invaluable collection of
Georgian texts made available online at the Thesaurus Indogermanischer Text- und
Sprachmaterialien (TITUS), http://titus.uni-frankfurt.de/. Unfortunately, however,
the text was entered from the reprint and not from the original publication.
Therefore this online text must also be avoided.
15. Theophanes, Chronicle AM 6234 (de Boor, ed., Theophanis chronographia,
1:417).
Introduction XVll

<lorn, and so the relationship between this passion and the text that
Theophanes attributes to John of Damascus remains unclear. So far only
the text's original editor, Kekelidze, has voiced a clear opinion regarding
the attribution's authenticity, and Kekelidze concludes with conviction
that "it is impossible in this case to doubt the Damascene's authorship."
John, he notes, according to his own Life, had retired to the monastery of
Mar Saba at this time, where he devoted himself to composing hagiogra-
phies of great men. Peter's martyrdom, he maintains, thus occurred
while John himself was living in Palestine, so that "Peter suffered, so to
speak, in front of John of Damascus." The high literary style, he addi-
tionally notes, seems worthy ofJohn ofDamascus. 16
While it is tempting to assign this martyrdom to John, it seems
more prudent to wait until more eyes have had a chance to examine the
text before reaching a final judgment. There may have been more than
one John who was a monk and priest of Damascus, or some medieval
copyist may have wanted to ascribe this text to the greatest theologian
of the period in question. Nevertheless, the circumstances of John's life
invite a real possibility that he was its author. The chronology of John's
personal history as well as the history of his renowned family have long
been problematic. Much confusion exists as to whether John is to be
identified with the Man~iir ibn Sarjun known especially from Islamic
sources who was a high court official in the Umayyad administration in
Damascus. Nevertheless, in a recent article Sean Anthony has argued,
persuasively in my opinion, on the basis of the Christian and Islamic
sources that John of Damascus is in fact the son of this Man~iir. This
would mean, among other things, thatJohn of Damascus lived one gen-
eration later than most scholarship has assumed. 17 Unfortunately, reli-
able dates in the life of John are very hard to come by, but his Arabic
biography reports that not long after assuming his father's administra-
tive position in Damascus, John was forced to flee to the monastery of
Mar Saba when the iconoclast emperor Leo III (r. 717-41) forged a
treasonous letter in John's name, turning the Islamic leaders against

16. Kekelize, ")KHTie TieTpa," 2-3. The work is not included in the Clavis
patrum graecorum, even under "dubia" or "spuria," although one finds there that
John was indeed otherwise involved in the composition of hagiographies; see
Geerard and Noret, Clavis patrum graecorum; Geerard et al., Clavis patrum graeco-
rum.
17. Anthony, "Fixing John Damascene's Biography," 607-27.
XVlll Introduction

him. 18 If this chronology is correct, it would mean that John was likely
serving as a high-ranking administrative official in the Umayyad court
at the time Peter was brought to Damascus to appear before the caliph
Walid and his son (and so was not in Palestine, contra Kekelidze). Then,
only a few years later he fled to Mar Saba, where, as Kekelidze notes,
John's Life says that he began to write hagiography. 19 Such circum-
stances certainly comport favorably with the passion's attribution to
John.
The narrative begins by identifying Peter as a resident of "Capitolias
in the province of Jordan, which is in Second Palestine," one of the ten
cities of the ancient Decapolis that corresponds with the modern Jor-
danian village of Beit Ras, just five kilometers to the north of lrbid.
Peter is further described as a man of some means who was a married
priest with a son and two daughters. Then at the age of thirty, he
decides to embrace the life of continence, in agreement with his wife.
He places his two daughters, who are "a little less than two years old,"
in the nearby monastery of St. Sabinian, where live eight virtuous nuns.
The passion continues to explain that Peter's younger daughter was
particularly beautiful, on account of which it was necessary for her to
take on even more extreme ascetic rigors than the other women of the
monastery in order to protect her from the snares of the flesh-among
her most lauded qualities was a swarm of maggots visible in her flesh.
The author next addresses the subject of Peter's son, who was twelve at
the time. Peter builds a cell for his son near the church of the Theotokos
in Capitolias and "place[s] him in this cell as one alive in a grave," and
for good measure, Peter builds a cell for himself in front of his son's cell
in order to keep an eye on the boy. Peter travels back and forth between
his cell and his daughters' monastery, looking after his children and
giving them instruction, a lengthy example of which the author pro-
vides, along with an account of Peter's severe monastic regimen.
After ten years, Peter's wife passes away, and he continues in his
ascetic ways, although we are soon informed of his keen interest in the

18. Al-Samcani, Biographie de Saint Jean Damascene, 29-30. The information

and reference are from Anthony, "Fixing John Damascene's Biography," 607-27.
19. Unfortunately, however, little hagiography survives that can be securely
attributed to John. There are encomia on Saints Barbara, Anastasia, and John
Chrysostom, a passion of St. Artemius, as well as some hagiographical homilies
on the Virgin Mary. See Geerard and Naret, Clavis patrum graecorum, 3:518-22;
and Di Berardino, ed., Patrology, 230.
Introduction XIX

martyrs as well. He encourages those being led away to their death to

long for martyrdom, and the author provides a sample of his exhorta-
tions to these martyrs in the making. Not surprisingly, the issue of
apostasy is suddenly introduced. Peter is reportedly disturbed by those
Christians who were being seduced away from the truth and into god-
less falsehood-"some were attracted and won over through flattery,
while others were stolen away by the promise of gifts." Still others, we
are told, renounced their faith only under torture. Peter begins to
despair of life in a world so governed by error and blasphemy, and he
longs to die. He is particularly troubled that no one dares to expose the
falsehood of this pernicious new belief that has only recently emerged
"because of the wormwood's concealment with honey." These deceivers,
we learn, use "false fairy tales" to persuade the people that the Father
alone is God and that the Son is merely his servant and a creature. In
the verbal confrontations that ultimately lead to Peter's martyrdom,
this issue, the divinity of Christ, stands persistently to the fore.
In the midst of his vexation, in November of 714, Peter suddenly
falls ill through an act of divine providence. Having determined to
become a martyr for Christ, Peter fears that perhaps he will die of ill-
ness, and such an ordinary death will deny him the martyr's crown that
he longs for. Therefore he sets in motion a plan that he believes will
ensure his glorious demise before the illness can take him. He sum-
mons someone named Qaiouma, under the pretense that he is to assist
him in the difficulties of his sickness. Peter then orders Qaiouma to go
down to the "temple of the Arabs" and to summon the most distin-
guished men of the city to come to his house because he wants to
entrust something to Qaiouma and requires them as witnesses.
Qaiouma does as instructed, only Peter never intended for these men to
serve as witnesses to any sort of legal arrangement. Instead, he was
hoping to inflame them into killing him by denouncing the fallacies of
their faith, so that he could die as a martyr. Peter then rebukes the
Arabs' false beliefs in their presence, and he specifically condemns their
rejection of Christ's divinity as well as their recognition of one who
came after John the Baptist as a prophet; according to Peter, John was
the seal of biblical prophecy. The Arabs-who are never named as
Muslims nor is their faith called Islam-are predictably incensed and
begin to seethe with anger against Peter. They seem intent on murder
and are on the verge of fulfilling his wish, but once again divine provi-
dence intervenes to prevent his murder by the mob, lest, we are told, his
xx Introduction

death might be thought by some to have been the result of natural

causes rather than a true martyrdom. Nonetheless, the Arabs remain
infuriated by Peter's outrageous and deliberate assault on their beliefs,
and their rage is stoked further once he recovers from his illness and
begins to parade about the streets of the city proclaiming his invective
against their faith.
A rhetorical dialogue between the devil and Peter intervenes at this
point, but before long we are back with the story, as the Arabs in exas-
peration formally complain to the local governor about Peter's behavior
and ask that he be dealt with. This governor, who holds jurisdiction
over "the Arabs settled in Jordan" is named as " 0 Umar, the son of
Walid, the tyrant of the Arabs," a figure also known from the Islamic
sources to have been the governor of the province al-Urdunn during the
reign of his father, the Umayyad caliph Walid I (r. 705-15), the son of
0
Abd al-Malik. 20 After reading their request, 0 Umar gives orders that a
certain "Zora, who had been given authority by him over the Trichora,"
should detain Peter and question him in order to determine if his
polemical remarks were merely a symptom of his illness, brought on by
his torment and delirium. If that should be the case and Peter were to
acknowledge such a cause, then he is to be released. But if he persists
and remains insolent, then Zora is to imprison him and send a written
report of his transgressions to 0 Umar. Zora then travels to Capitolias,
where he reads 0 Umar's letter publicly in Peter's presence and explains
that the "emir" wishes to spare Peter's life if his rantings were merely
the consequence of his illness. The law does not punish unintended
transgressions, he explains, and so he further advises Peter at the con-
clusion of his address to "just deny what they say you said and go home
alive." His friends and relatives similarly advise him, but Peter remains
resolute. Defiantly he maintains, "I am speaking the truth; I am not
lying. I do not ever recall any deception of the mind during the time of
my illness, and what I said then is true." Zora then has him arrested
and sends a full report to 0 Umar.
At this same time it happened that 0 Umar's father, the caliph Walid,
had become seriously ill, and so 0 Umar had traveled to Damascus to be
with him, events that again are confirmed by the Islamic sources. 21
Indeed, this passion often shows a remarkable knowledge of contempo-

20. Anthony, Crucifixion and Death, 56.

21. Anthony, Crucifixion and Death, 57.
Introduction XXI

rary events, which lends it a measure of credibility and also is presum-

ably a sign that it was composed not very long after Peter's martyrdom.
When the news of Peter's defiance reaches 0 Umar there, he informs his
father, who then gives the order that Peter should be brought forth to
him in chains. On January 1, 715, a messenger arrives in Capitolias
with an order for Peter's arrest. Peter then is bound in chains and led
forth to Damascus, a three-day journey, and along the way Christians
from far and wide come out to behold the martyr, in hopes of receiving
his blessing. Upon reaching Damascus, they arrive at the monastery of
St. Theodore on the mountain of Kassia, just above the city, where the
caliph had taken up residence, a point also known from the Islamic
sources. 22 There in his monastic palace, Walid lay in the throes of ill-
ness with his family gathered around him. On the next day Peter is
brought before 0 Umar, who again suggests to Peter that his "blasphe-
mies" were perhaps a result of his illness, despite his insistence now to
the contrary. He again offers Peter a chance to avoid the bitter fate that
awaits him and pleads with him to "confess your error, and your mis-
take will be let go." Our martyr boldly rejects his offer, confessing
instead the divinity of Christ and denouncing 0 Umar's belief in a false
prophet. 0 Umar then sends Peter to appear before his father, the caliph
Walid. Walid explains to Peter that there is no problem with his belief
in Christ's divinity-if he chooses to believe thus, then that is fine. But,
he asks, "Why have you insulted our religion? Why have you said that
our peaceful prophet is the master of deception and the father of lies?"
Peter responds by insisting yet again on the divinity of Christ, continu-
ing also to denounce "this one who calls himself a prophet ... as a slave
of my Christ, as a liar and a deceiver." But most of Peter's address to
the caliph consists of his longing to suffer pain and death for Christ,
and he virtually pleads with Walid to deliver him over to the threatened
punishments.
The caliph is understandably infuriated, and so he orders that Peter
should be returned to Capitolias, where he is to be tortured and crucified
publicly. Walid's directive is very specific in ordering that all the people
should be assembled to behold his punishment. No doubt Walid believed
that such a spectacle would make other Christians think twice before

22. Regarding this monastery, see Binggeli, "Converting the Caliph,"

77-103; I thank Christian Sahner for this reference. See also Anthony, Crucifixion
and Death, 57.
xxn Introduction

defaming the Arabs' new prophet, but for the Christians it offered
instead an opportunity for their community to witness firsthand the glo-
rious triumph of life over death by death. The remainder of the text,
roughly one quarter of the entirety, describes in graphic detail the tor-
ture and execution of Peter over a period of several days, following pro-
cedures enumerated partly in Qur 0 an 5:33. 23 On the first day his tongue
is cut out, although miraculously Peter continues to speak with great
eloquence. Then on the second and fourth days his hands and feet are
cut off from opposite sides, first the right hand and the left foot, and then
the left hand and the right foot. On the fourth day the governor com-
manded that all the Christians from the three cities of the Trichora-
that is, Capitolias, Gadara, and Abila-should gather to witness Peter's
horrible fate. He is blinded and paraded through the streets ofCapitolias,
as the authorities warn the crowd that any imitators can count on suffer-
ing a similar fate. Finally, Peter's journey ends on a high place outside
the city called Turli para in Aramaic, the meaning of which is not clear.
There he is affixed to a cross and left on public display for five days, after
which his body is very carefully and thoroughly disposed of, following
specific instructions given by the caliph himself. Together with the cross
and all of his clothing, Peter's body is burned in a furnace; the ashes then
are "placed in a bag and sealed with the seal of the rulers" and scattered
in the Yarmuk River. For good measure, the furnace also is washed with
water, wiped with rags, and then the water they used is thrown into a
waterless desert cave. As the caliph explains in his directive, such
extreme care must be taken lest there should be any remains that could
serve as relics for the faithful.
Peter's remains were thus completely annihilated, at least according
to this narrative of his martyrdom, and so it is no great surprise that
we do not find any evidence of a shrine dedicated to Peter and his relics
either in Capitolias or anywhere else in the greater Trichora area.
Nevertheless, Peter did leave behind him several different accounts of
his martyrdom in addition to this passion, and the variations among
these literary remains have so far been the primary focus of scholarship
on this Christian neomartyr. I have little interest in repeating such
efforts to recover the historical Peter of Capitolias who underlies these
diverse accounts, and so far I am not persuaded that we can understand
exactly how all the complex data that we are given should relate. Robert

23. Anthony, Crucifixion and Death, 57.

Introduction XX Ill

Hoyland favors g1vmg precedence to Theophanes's brief account of

Peter's martyrdom (which again affirms John of Damascus's author-
ship),24 but the passage in question is quite confused and seems to
reflect an amalgamation of various different Peters, including someone
named Peter of Maiouma, which, one should note, is also the name of
the famous Palestinian monk from the later fifth century, and Peter the
Iberian, who was an early leader in the anti-Chalcedonian movement. 25
Moreover, I do not think that Peter's Georgian passion has yet been
given the full consideration that it merits, in large part because it has
not been translated. I suspect that this passion probably provides our
best information about Peter and his martyrdom, although it is clear
that this is not a straightforward history of actual events by any mea-
sure. It is true that the text survives only in a fairly recent Georgian
manuscript, and such late attestation invites a measure of skepticism.
Nevertheless, the text often seems quite knowledgeable about contem-
porary events and local geography, qualities that suggest its author had
good information at his disposal and was working in relatively close
historical proximity to Peter's martyrdom. 26 Its authorship by John of
Damascus should not be completely excluded, but even if he is not the
actual author, it is quite conceivable, perhaps even likely, that we have
here a work of the early eighth century written not long after the events
in question.
If Peter's passion was largely forgotten outside of this lone Georgian
manuscript, it is clear that the events of his martyrdom did not suffer the
same fate. In addition to Theophanes's Chronicle, we find memories of
Peter's martyrdom in the Chronicle of Theophilus of Edessa (which was
one of Theophanes's main sources) 27 and also in the Synaxarion of
Constantinople and the Menologion of Basil II, both Byzantine liturgical

24. Hoyland, Seeing Islam, 354-90.

25. Theophanes, Chronicle AM 6234 (de Boor, ed., Theophanis chronographia,
416-17)
26. See esp. Anthony, Crucifixion and Death, 56-58.
27. In addition to Theophanes, see also Michael the Syrian, Chronicle
(Chabot, ed., Chronique de Michel le Syrien, 2:506); and the Chronicle ef1234 (Chabot,
ed., Chronicon ad annum Christi 1234 pertinens, 1:245). Both of these Syriac chroni-
cles depend, like Theophanes, on Theophilus of Edessa's now lost Chronicle, and
the presence of almost identical reports concerning Peter in all three sources
indicates that they have taken this account from their common source,
Theophilus. See also Hoyland's effort to reconstruct Theophilus's Chronicle in
English translation in Theophilus efEdessa's Chronicle, 242-43.
XXlV Introduction

texts from the tenth century that commemorate Peter's martyrdom on

October 4 (in contrast to the passion, where the events take place in
January). 28 The Menologion of Basil, which is lavishly illustrated, even
contains a large image depicting Peter's crucifixion. Peter's cult then
was apparently fairly significant in the Middle Byzantine period, both
in the Near East and in Constantinople, even if for some reason the full
account of his martyrdom was not preserved in Greek or Syriac or
Arabic. The passion's original language almost certainly was Greek,
and while Peeters points to a number of features that he thinks could
indicate a Syriac-or more properly Christian Palestinian Aramaic-
original, his arguments are rather strained and have not found much
acceptance. 29
It is less certain, however, whether the passion was translated into
Georgian directly from the Greek or, as is often the case, via an interme-
diate Arabic translation. Several features suggest that the translation
was most likely made directly from the Greek, as Kekelidze also con-
cludes. 30 None of the obvious signs of translation from Arabic are evi-
dent; these would include transcriptions of Arabic terms or indications
that a Greek word had been transcribed via Arabic. Likewise there are
no expressions that seem to reflect the literal translation of an Arabic
idiom. 31 Likewise there is no evidence of an Arabic translation of the
text, and I am not aware of any evidence indicating Peter's commemora-
tion in Arabic sources. More positively, the regular use of the instrumen-
tal case (and in some instances the dative) to reflect what would appear
to be Greek participles in the original is a feature common to other
works translated directly from Greek. This pattern is evident through-
out the text, especially with respect to the verb !:J<"lCZ300, "to be," which
often is used in a manner that seems to closely mimic the Greek partici-
ple. Likewise M.'>O, M0om0, and 3om0M8[)Q? occur often seemingly for the
Greek particles chi and l'.va. Also telling is the text's use of 60\]~[)360,
literally "guts," with the meaning "compassion, mercy," as the Greek

28. Synaxarion of Constantinople (Delehaye, Synaxarium ecclesiae Constanti-

nopolitanae, 105-6); Menologian of Basil II (PG l l 7:85c-d).
29. Peeters, "La passion de S. Pierre," 322-23.
30. Kekelize, ")KHTie IleTpa," 22.
31. Although in this matter I must admit my less than perfect mastery of
Arabic, and perhaps more learned colleagues will be able to discern such ele-
ments in the text.
Introduction xxv

0'1tAayxva. 32 This meaning does not occur in the Georgian lexica for this
word, and so the translation presumably has been made directly from
the Greek. The fact that the manuscript was produced at the Gelati
monastery in Georgia-rather than at Sinai, Mar Saba, the Monastery
of the Cross in Jerusalem, or the Black Mountain-also favors a Greek
original. Thus while the matter may not be considered definitively
resolved, the evidence seems to favor significantly a translation made
from the Greek.
The story itself contains many noteworthy features that are deserv-
ing of further historical reflection, and I will here but scratch the sur-
face. Perhaps the most striking element of this text is the extreme
reluctance on the part of the authorities to put Peter to death, a resis-
tance that is overcome only by Peter's relentless desire for the Arabs to
execute him so that he could gain the martyr's crown. What we find
here goes well beyond the earlier Roman policy of seeking to avoid con-
frontation. Likewise, even though we find that such reluctance by the
authorities to deliver a capital sentence is a common theme in many
Christian martyrdoms from the early Islamic period, in Peter's passion
their efforts to avert his execution are exceptional. 33 Walid, 0 Umar, and
Zora all look for a way to avoid killing Peter. Even after he has repeat-
edly denied that illness was the cause of his public denunciations of
Muhammad's claims to prophecy, these officials persistently try to con-
vince him to take the easy way out: just say it was the illness, they plead
with him, so they can pardon him. They have no problem with Peter's
confession of Christ's divinity, it would seem, and they are willing to
allow this so long as he will stop rebuking their prophet. Unlike the
Roman persecutors, these Islamic authorities show no interest in per-
suading Peter to renounce his faith; they merely want him to stop pub-
licly criticizing their own faith. If only he would show a bit more tact
and offer a ready excuse for his impolite ravings, they seem more than
happy to allow him to live and to tolerate his profession of a different
faith.
As for Peter's behavior in the narrative, his ardent desire to suffer a
painful death, seemingly without necessity, undoubtedly strikes most

32. It is true, one should note, that the same is also the case in Syriac,
where the word ,<,:,:,.,..; similarly means "guts" as well as "compassion" and
"mercy." This would also comport with Peeters's proposal of a Syriac original.
33. Swanson, "Martyrdom of cAbd al-Masil:i," 119.
XXVI Introduction

modern readers as bizarre and utterly deranged. Moreover, given the

circumstances of his execution, as described in this narrative, it is not
entirely clear that Peter is in fact a proper martyr. According to the
story of his passion, Peter is put to death not so much for his confession
of the Christian faith, which he seemingly is allowed to profess, but
rather for his persistent and public critique of the faith held by the rul-
ing authorities. No less significant is the extent to which Peter actively
seeks his own martyrdom, even when he is offered the opportunity to
preserve his life without renouncing his faith. His unwavering pursuit of
martyrdom seemingly contradicts the received teaching of the early
church fathers, who on the whole taught that while Christians must not
turn away from martyrdom when the only other alternative is blas-
phemy and the destruction of the soul, at the same time they main-
tained that martyrdom should not be actively sought. From the early
third century onward, the prevailing voice of the orthodox fathers
rejects those who would volunteer themselves for martyrdom. 34
Peter's enthusiasm for martyrdom and his aggressive efforts to
achieve it clearly transgress this established principle. To be sure,
Peter's actions are certainly not unprecedented, but they are nonethe-
less aberrant when measured against the established limits in the
Christian discourse of martyrdom. Accordingly, the author must finally
apologize for Peter's enthusiasm in the narrative's conclusion, explain-
ing that "although the law of martyrdom has said that one should flee
from the contest when not called and also not hand oneself over to
martyrdom, by avoiding the persecutors and recognizing the weakness
of nature, nevertheless 'the law is not laid down for the just,' nor for
those who have risen above their humble flesh and have surpassed
nature and have been transformed by the good transformation." For
good measure, he completes the passion with several examples of other
famous individuals from the Old Testament and early Christian history
who were similarly martyred for openly challenging the wickedness of
those in power, in order to vindicate Peter's determination to die for
Christ.
One must wonder then about the purpose of this martyrdom, which
again is not just a straightforward report of actual events from the
early eighth century. Rather, we have here a highly stylized account of

34. See, e.g., De Ste. Croix, Christian Persecution, 153-200; Moss, "Discourse
of Voluntary Martyrdom," 531-51.
Introduction XXVll

this martyr's death that was designed to meet certain expectations of

its audience and to advance a particular Christian self-understanding
in the face of rule by Arab infidels who were promoting a new and blas-
phemous strain of monotheism. So just what are the values and ideas
that this narrative advocates and presumably expects its readers and
hearers to embrace? Other Christian martyrdoms from the early
Islamic period seem designed to encourage resistance to conversion and
to address the delicate issues of Christian apostasy to Islam and Muslim
apostates to Christianity (some of whom, we learn from these tales, had
originally been Christians). Yet these issues seem distant from the pres-
ent text-no one is guilty of apostasy, and Peter is in no way pressured
to convert. To the contrary, the authorities are happy for him to remain
a Christian; they merely wish that he would shut up. It is true that
Peter was allegedly inspired to speak out against Islam because he was
enraged that some Christians had been lured away from their faith
through bribery or even torture. He was greatly disturbed, or so we are
told, that others lacked the courage to denounce the errors of the Arabs'
false new religion, and thus he felt compelled to speak out boldly and
expose its lies. Yet in comparison with other similar texts from this
period, the threat of apostasy emerges as a relatively minimal concern.
Much clearer, however, are the doctrinal issues that the text's author
identifies as decisive ideological boundaries dividing the faith of the
Christians from that of their new Arab rulers. Time and again we find
Peter insisting on the full divinity of Christ and the illegitimacy of
Muhammad's claim to be a prophet. The former point, as we have
noted, was seemingly not objectionable to the Muslim authorities when
professed by the Christians. Yet one would imagine that this narrative
aims to meet fresh doubts about this centerpiece of the Christian faith
that had possibly been introduced by the new Islamic teachings about
Jesus. Likewise Peter's forceful denunciations of Muhammad's pro-
phetic pretensions were undoubtedly intended to prevent any Christians
from being lured away by the notion that biblical prophecy had some-
how resumed in Muhammad's teachings. After all, several centuries
before, Mani had persuaded many Christians to follow in his renewal of
prophecy. 35 And amidst the political turmoil and urgent eschatological
expectations of the late ancient and early Islamic Near East, surely its

35. See "Manichaeism and the Biblical Forefathers," in Reeves, Heralds ef

That Good Realm, 5-30.
XXVlll Introduction

largely monotheist inhabitants were highly receptive to the idea that

God would raise up a new prophet to guide the faithful through these
troubled times. 36 Yet Peter's strident rejections of Muhammad's alleged
prophetic status served to remind the Christians of early Islamic
Palestine that such prophecy had absolutely come to an end with John
the Baptist and was no longer possible or even useful after God's incar-
nation and direct revelation in Jesus Christ. The practical purpose of
such rhetoric is relatively easy to grasp.
More puzzling, however, are the details of Peter's martyrdom itself,
both for his relentless determination to force the Arab authorities to
execute him and also for the lurid descriptions of his immense physical
pain and suffering. One has to wonder, what was the purpose of such a
story? What sort of responses were these elements aimed to evoke from
the passion's audience? Or asked differently, what was it about these
particular features that would have appealed to the Christians of the
early Islamic Near East? Was Peter's quest for martyrdom intended to
inspire other Christians to follow a similar path so that they too would
provoke horrific violence from rulers who otherwise seem intent on tol-
erating the faith and practice of their Christian subjects? The passion
occasionally remarks that prior to his own martyrdom Peter encour-
aged and inspired other martyrs as they were led to their death, possi-
bly a sign that his story was indeed intended to inspire others to a
similarly noble death in the future. Perhaps instead Peter's actions
served to dramatize a growing Christian concern with conversion to
Islam, even though, as already noted, the text does not address this
problem as directly as some other contemporary martyrdoms. Peter's
boldness then in challenging the faith of the Arabs and their prophet
would not be something to be imitated directly so much as a gripping
portrayal in narrative form of the high stakes involved for the commu-
nity in maintaining these ideological boundaries-it truly was a matter
of life and death.
As for the gruesome description of Peter's torture and execution, to
a certain extent this is simply a regular feature of the martyrological
genre from the early Christian centuries onward. Although this passion
is perhaps a bit above average in its detailed account of Peter's dismem-
berment and his prolonged agony, the cultural meaning and appeal of
such voyeuristic portrayals of graphic violence in martyrological

36. Shoemaker, "Reign of God Has Come," 514-58.

Introduction XXIX

literature-Christian as well as non-Christian-form a broader ques-

tion that does not have an easy or obvious answer. Yet presumably there
is more involved here than simply a prurient fascination with violence
for its own sake, in the way that cultural representations of violence so
often enthrall our own age. To be sure, one should not entirely exclude
such interest, at least at some level, but one would likewise imagine
that these stories of horrific suffering for the Christian faith were pro-
foundly meaningful and at some level even affirming for the Christian
communities that produced and read them. Perhaps, as suggested pre-
viously, it was the reenactment of Christ's victory over death by death
that was appealing, or possibly, followingjudith Perkins's suggestion, it
was the capacity of the martyr's sacrifice to invest death and suffering
with broader religious significance. 37 It is ultimately difficult to know
for sure why this literature would have inspired rather than terrified its
audience, and I certainly have no ambitions of solving this puzzle here.
One final point worth noting, however, is the extreme care that the
authorities take to utterly annihilate Peter's remains both during and
after his execution. When the caliph Walid pronounces Peter's sentence,
he concludes his order with explicit instructions for the complete
destruction of his body after death, adding also that his executioners
"must take great care lest some severed body parts or spilled blood or
some pieces of his garment might be touched by someone, and guard
the cross with utmost care." The concern here is obviously for any
potential relics that Peter could leave behind, reflecting both Christian
belief in the supernatural power of the relics of martyrs and possibly
also a fear on the part of the ruling authorities for their potential politi-
cal power. The martyr's son, we are told, succeeded in obtaining some
of his father's blood, with which he blessed himself, making the sign of
the cross. Likewise when Peter was led about through the streets of
Capitolias, "he sanctified them with the blood that he was spitting as a
source of blessing. But the jealous serpent ordered that the blood should
be wiped away and washed out with water, because the holiness of the
Christians was enraging him." Then, following the caliph's instruc-
tions, the authorities lit a raging furnace and placed his body therein,
"together with the wood, the bloodstained rags, the severed limbs, and
all the clothes and shoes." The ashes were taken, as noted already
above, and placed in a bag and thrown in the river, while the furnace

37. Perkins, Suffering Self, 104-23.

xxx Introduction

itself was washed out, and the water that was used was scattered in the
desert. Thus absolutely nothing at all was left behind that the Christians
of Capitolias could use to revere their martyr and commemorate his
memory. And so with the total absence of any such relics, all that could
be done was to create a memorial in words through the telling of Peter's
heroic final deeds in this story of his passion.

Passion of the Twenty Martyrs of Mar Saba (d. 797)

The Passion ef the Twenty Martyrs efMar Saba also survives in only a single
manuscript-the tenth-century Greek manuscript Coislin 303 (fols.
99v-125r), now in the Bibliotheque nationale-which seems to have a
Palestinian origin. 38 The first edition of this text was published by the
Bollandists in the seventeenth century as an appendix to the Acta
Sanctorum, along with an often very loose Latin translation. 39 In 1907
Athanasios Papadopoulos-Kerameus published a much improved edi-
tion, along with a more accurate translation into Russian by Vasilij
Vasil'evic Latysev, and I have reproduced this edition and used it as the
basis for my translation. 40 Since the manuscript is an unicum, I have not
included the editorial notes, which consist primarily of common mis-
spellings and scribal errors that have been corrected in the edition. In a
number of instances, however, I was able to correct errors in the edition
through comparison with a digital reproduction of the manuscript.
Moreover, there are two significant lacunae in the Greek manuscript,
which Robert Blake was able to restore several decades after the edition
had been published on the basis of the passion's Georgian translation
(probably translated via Arabic), which survives in two manuscripts. 41 I
have restored these passages to the Greek edition so that for the first
time the complete text has been published in one volume, along with a
complete translation.

38. Devreesse, ed., Lefands Coislin, 286-88.

39. Bolland et al.,Acta sanctorum, March, 3:*2-*12 (Greek) and 166-78 (Latin).
40. Papadopoulos-Kerameus and Latysev, :rv»..oy~ Tialato"nv1aic~~ JCat
Lvp1a1C~~ Ayioloy[a~, 1-41 (Greek) and 1-48 (Russian).
41. Blake, "Deux lacunes," 27-43. Here again I have not included the vari-
ants in the apparatus, particularly since this article should be easily accessible
for anyone interested therein.
Introduction XXXI

The text itself provides fairly precise information concerning the

date of the events in question: "In the year 6288 since the creation of
the world, according to the most accurate ecclesiastical calculation, 788
since the incarnation of our Lord and God and Savior Jesus Christ."
This timing corresponds with the year 796 on the Gregorian calendar.
Nevertheless, a number of the dates mentioned in the text, and the
timing of Lent in particular, indicate the year 797, which must in fact
be the correct year. As Venance Grumel explains, this difference pre-
sumably reflects the fact that the ecclesiastical new year came on
March 25, just after the attack on the monastery. 42 This massacre of
twenty monks at Mar Saba then most likely took place during the week
of March 13-19, 797.
The text itself is not nearly so forthcoming with regard to its author,
however. Fortunately, we know from other sources that this passion was
written by a certain Stephen, who was a monk at the monastery when
the events in question transpired. There are, however, two renowned
monks named Stephen who seem to have both been in residence at Mar
Saba during the later eighth century, and in both the medieval tradition
and in modern scholarship there has been some confusion between the
two men. Nevertheless, we know that one of these Stephens (often known
as the Thaumaturge) died in the year 794, three years before the events
of our text, according to his own Life. Moreover, this same biography of
Stephen the Thaumaturge also relates that an account of the slaughter
of many of the monastery's monks by the barbarians had been written by
"the most virtuous abba Stephen," who clearly is a different Stephen. 43
The Arabic version of the Thaumaturge's life states with even more

42. Grumel, "Vingt moines sabbaYtes," 207-8. Note, however, that Alexan-
der Kazhdan suggests that these events took place instead in 788, as the author
indicates, and furthermore that its author was not Stephen Man~iir but rather
Stephen the Thaumaturge, mentioned below. He does note some problems with
this alternate dating, but he also argues on stylistic grounds that the Passion ef
Romanos the Neomartyr, which is directly attributed to Stephen of Damascus, is the
work of an author different from the author of the Passion ef the Twenty Martyrs.
See Kazhdan, History ef Byzantine Literature, 169-81, esp. 169-73. More recently,
Michael McCormick concludes in response that "the most obvious interpretation
of the chronological synchronism given by Stephen corresponds to 797"; see
McCormick, Charlemagne's Survey ef the Holy Land, 160nl8.
43. Life ef Stephen the Sabaite (Greek) 177 (Bolland et al., Acta sanctorum, July,
3:607).
xxxn Introduction

clarity that this martyrdom was composed by "Abba Stephen the son of
Man~iir, the Damascene."44
We know a bit more about this Stephen from the Synaxarion of
Constantinople, which identifies him as a nephew of none other than
John of Damascus (or perhaps even his brother if we follow the Arabic
Life ef Stephen the Thaumaturge) and thus a member of the influential and
renowned Man~iir family. 45 There was also in this same era a famous
hymnographer named Stephen who, among his other compositions,
wrote a hymn in praise of the twenty martyrs of Mar Saba. 46 Since the
passion's author informs us that he also composed hymns, there can be
little doubt that these two Stephens are one in the same person. Thus
the author of this martyrdom can be identified with some confidence as
Stephen Man~iir the Hymnographer, who had presumably followed his
more famous uncle from Damascus to the monastery of Mar Saba.
Indeed, the Georgian translations make this explicit, identifying the
passion's author as "Stephen Man~iir of Damascus," 47 and as we will
see, this same relative of John of Damascus is also the author of the
Martyrdom ef Romanos. Marie-France Auzepy further speculates that
Stephen was likely a physician, based on the very detailed and knowl-
edgeable descriptions that he gives of the monks' injuries and their
treatment, and indeed it seems that he must have had some medical
training. 48
Stephen begins by explaining that he had been commissioned to
write an account of the attack on the monastery and the noble death of
his twenty brothers by the monastery's hegumen, presumably Basil, one
would imagine, for their commemoration on the anniversary of their
martyrdom. Stephen further notes that he had been an eyewitness to
the events that he describes, and Auzepy maintains that "without a
doubt" he composed it for their memorial in the year after their death,
in 798. 49 The text itself, however, does not specify when it was written,

44. Life ef Stephen the Sabaite (Arabic) 77.5 (Lamoreaux, ed., Life ef Stephen ef
Mar Sabas, 140 [Arabic] and 126 [English]).
45. Delehaye, Synaxarium ecclesiae Constantinopolitanae, 170, I. 21-23; 817, I. 51.
46. Stephen's hymns have been published in Eustratiades, "~:-req,avo~ 6
noL'l't'~~ 6 La~ah'l~·"
47. Stephen's identity has been most clearly explained in Blake, "Deux
lacunes," 39-42, which also has reference to the relevant primary sources.
48. Auzepy, "De la Palestine a Constantinople," 206.
49. Auzepy, "De la Palestine a Constantinople," 185.
Introduction XXXlll

and if the year immediately following these events seems like a strong
possibility, we cannot be completely sure of this. In any case, there is no
question that Stephen provides a highly detailed, eyewitness account of
this attack on the lavra, and since he died in 809, it must have been
written not long after the attack.
The narrative begins by setting the broader context of a civil war
that had erupted "in the land of the Palestinians among the Saracen
tribes," for so Stephen calls the Arabs. Again in this text the terms
Muslim and Islam do not occur, and even Saracens appears only rarely,
Stephen's preferred term for these antagonists is barbarians. What
Stephen describes in this opening section is in fact a tribal conflict that
had broken out between "those descended from Hagar and Ishmael and
those who trace their line of descent fromJoktan of old." Beginning with
the seventh-century conquests, the Arabs of the Near East, and Palestine
especially, were divided into two major tribal groupings: the northern
tribes, sometimes also designated the "Qays," who were primarily north
Arabian in origin and claimed descent from Ishmael; and the southern
tribes, the "Yaman," the south Arabians who traced their lineage back
to QaJ:itan, who was identified withjoktan of Genesis 10:25-26. 50 These
tribes were frequently in open conflict with one another, and the Islamic
sources confirm that at this time there was indeed a war between the
northern and southern tribes in Palestine. 51 The chaos of this war was
both conditioned and augmented by the political turmoil unleashed
through the Abbasid revolution, as the center of power had recently
moved from Damascus to Baghdad, a change that seems to have
impacted Palestine significantly for the worse. As Nehemia Levtzion
observes, "For the Umayyads, Syria and Palestine were the core area of
their empire. They protected cultivated lands from the Bedouins. The
change came about after the fall of the Umayyads and the transfer of
the capital from Damascus to Baghdad. Under the Abbasids, Syria and
Palestine became neglected provinces, and from the end of the eighth
century their frontiers were open to the Bedouins in their tribal forma-
tions uncontrolled by state authorities." 52 Precisely such political disar-
ray seems to be on full display in the Passion efthe Twenry Marryrs.

50. Gil, History ef Palestine, 130-38. For a more extended discussion, see
Crone, "Qays and Yemen," 1-57.
51. Gil, History efPalestine, 284.
52. Levtzion, "Conversion to Islam in Syria and Palestine," 294.
XXXIV Introduction

Many of Palestine's cities were devastated during this conflict, and

the warriors regularly robbed any who dared to travel the roads. The
citizens of Palestine fled to the large cities for refuge, and Jerusalem only
escaped ruin, we are told, through divine protection. Such disorder and
unrest left the monasteries of the Jude an desert especially vulnerable to
attack, isolated as they were, and as Stephen relates, the marauders
seized the opportunity to plunder them for the treasures that they held.
First they assaulted the Old Lavra of Mar Chariton and ravaged every-
thing else in the surroundings of Mar Saba; the monastery alone
remained unscathed, preserved for a time by divine protection. Never-
theless, the brothers anxiously beheld all that was happening around
them and were beginning to suffer privations due to the difficulties of
travel. Fearing the inevitable onslaught, the monks huddled together on
a ridge for protection, enduring the heat of the sun by day and the cold
frost by night, and dying ten thousand times each day from the dread of
torture. No one, however, abandoned the lavra through fear, and coura-
geously they awaited their gruesome fate together in prayer.
Eventually the savages set upon the monastery on Monday, March
13, at dawn; a company of more than sixty men rushed in and sur-
rounded the monks with drawn bows. Some of the monks tried to greet
them with kindness and charity, only to be met with demands for trea-
sure and threats of death. The monks ardently denied having any trea-
sures, but the Saracens did not believe them, and rightly so, it would
seem. Auzepy takes these demands as a sign that the monastery was
indeed quite wealthy, 53 although the narrative itself shows great con-
cern primarily with protecting the monastery's sacred vessels, which
had been hidden prior to the attack. Undoubtedly these were of signifi-
cant value, if the Kaper Koraon treasure from Syria offers any indica-
tion of what may have been at Mar Saba. 54 When the monks refused to
reveal their treasures, the raiders unleashed their fury. They let their
arrows fly "like snowflakes in the winter," emptying their quivers on the
helpless monks. Nearly thirty of the fathers were seriously wounded,
most of them mortally, before they exhausted their ammunition, after
which the attackers began to scour their cells for any treasure, as the
monks tended to the injured. Then a band of armed men suddenly

53. Auzepy, "De la Palestine a Constantinople," 186.

54. Mango, Silver from Early Byzantium.
Introduction xxxv

appeared on the horizon, and supposing that they were commg to

defend the monastery (they were not), the Saracens fled.
The monks knew that they would be back, however, and again they
huddled together in fear, awaiting their inescapable demise. Then in the
middle of the night, during the Sunday vigil, two messengers from the
Old Lavra arrived out of breath and with dire news-a multitude of sav-
ages was coming against the monastery that very night. A little later in
the evening a messenger from the monastery of St. Euthymius also
arrived out of breath with a similar message. This was disastrous-it
meant that a second group would also attack the monastery from a dif-
ferent direction. The hoard overran the monastery at dawn, mercilessly
unleashing their violence against the monks. Stephen digresses for a
moment to relate the valor of a couple of individual heroes who forfeited
their lives, before eventually reaching the story's main event.
The Saracens gathered together the wounded and weary fathers,
demanding treasure as a ransom for their monastery and their lives.
When the monks insisted yet again that they had none, the marauders
decided that they needed to change their strategy. The monastery of
Mar Saba is famous for having a "divinely created" church, that is, a
cave that naturally had the layout of a church. The monks were led to
this church and ordered inside, while the Saracens lit a fire of wet reeds
at its entrance so that the cave became filled with dense and noxious
smoke. They forced the monks to remain in the church, suffering and
choking on the smoke, until they called them to come forth. The monks
had to pass through the fire as they exited, and they stood before their
tormentors choking and gasping for air. Once again the barbarians
demanded that they reveal the location of their treasury. When the
monks refused, they sent them back into the church, making the fire
smoke even more profusely and leaving them inside for a longer time.
When the Saracens finally allowed them to come out, eighteen of the
monks did not emerge, having succumbed to suffocation from the
smoke. The savages severely beat those monks who had survived and
then proceeded to take everything that they could lay their hands on
before departing with the lavra's camels.
Stephen then describes the condition of those found dead in the cave
before proceeding to offer an extended defense of their status as mar-
tyrs. After all, they had not died for refusing to deny their faith and
worship false idols, as in the ancient church, but instead in order to pro-
tect the monastery's treasures from a band of violent brigands. Yet
XXXVl Introduction

Stephen insists that they too will receive the martyr's crown. Anyone
who gives his life to preserve one of Christ's commandments is to be
reckoned among the martyrs as well. Indeed, he maintains that dying to
preserve a commandment is even more noble and courageous than
refusing to commit apostasy since the consequences of the latter are
obviously far more grave, making the decision an easier one. The com-
mandment that these monks would not violate is to love neighbor as self,
which they fulfilled by laying down their lives for their friends, to protect
their brothers and their community. The passion pauses for a moment to
relate the wounds and treatment of those who had survived, and here
the graphic detail perhaps reveals Stephen's medical training. But
Stephen quickly returns to the theme of qualifications for martyrdom,
and he continues to expound examples of those martyrs who died for
Christ without the threat of blasphemy through sacrifice. In support of
his position, he quotes from both Basil the Great andjohn Chrysostom,
whose writings offer similar viewpoints.
Stephen then continues to defend the status of these new martyrs by
relating several miraculous events attributed to some of them. One of
the deceased, he says, appeared to two of the brothers going forth from
the cave the second time as if he were still alive; nevertheless, soon
thereafter his body was found dead within. Likewise, on that same
night a severe drought came to an end through the intercession of these
martyrs. And finally, another of the fallen appeared to a Syriac speaker
who was struggling to learn Greek and miraculously enabled him to
speak and understand it with ease. The passion concludes with praise of
these martyrs and a prayer for their intercessions, along with praise of
St. Sabas (the monastery's founder), the monastery's martyrs from pre-
vious generations, and a final doxology.
The Passion ef the Twenty Martyrs is thus a rather different sort of
martyrdom from the others in this volume, and indeed from most other
early Christian martyrdoms. The executioners here are not state offi-
cials or even an angry mob looking to lynch the Christians for their
religious deviance. Rather, these monks are murdered by a group of
brigands who have taken advantage of social and political disorder to
plunder the monastery (among other targets) for its treasures. They do
not attack the monastery because it is Christian; they attack it because
they perceive that it is wealthy. They do not butcher and murder the
monks in order to make them renounce their faith; they simply want
them to hand over the treasure. It is not surprising then that Stephen
Introduction XXXVll

feels the need to justify their martyrdom at some length. On the whole
his case is persuasive, I think, given the terms of the discourse, but it
certainly expands the notion of martyrdom beyond what was character-
istic of pre-Constantinian Christianity. Also of note in this regard is the
fact that nothing about these Saracen marauders seems particularly
Islamic. To be sure, they clearly are not Christians, and the text identi-
fies them implicitly as Muslims, but their faith really plays no role in
the monks' martyrdom. Therefore, it seems that these martyrs were
not in fact truly victims of Islamic persecution, but instead they were
murdered by brigands who, it seems, happened to be Muslims, and they
were killed not for professing their faith but for protecting the monas-
tery's sacred vessels.

Passion of Romanos the Neomartyr (d. 780)

Stephen Man~iir the Hymnographer also wrote the Passion ef Romanos
the Neomartyr while at the monastery of Mar Saba, as indicated clearly in
its incipit. This martyrdom survives only in a Georgian translation,
which itself depends on an Arabic version that has not survived.
Although there has been some question as to whether Stephen may
have composed this narrative originally in Arabic, a Greek original
seems much more likely for several reasons, as others have also noted.ss
Two Georgian manuscripts from the tenth and eleventh centuries pre-
serve this martyrdom, although only one of these has been previously
edited. In 1910 Alexander Khakhanov published an edition ofRomanos's
martyrdom from MS Athas Iviron 8 (10th c.; fols. 273v-293r; desig-
nated as A in the textual notes), while in the very same year Kekelidze
published a Russian translation-without edition-of this martyrdom
from MS Tbilisi A 95 (11th c.; fols. 440v-454r; designated as T in the

55. Peeters, "S. Romain," 405-7, first proposed the possibility of an Arabic
original. Griffith, "Christians, Muslims, and Neo-Martyrs," 193-94, largely fol-
lows Peeters while arguing more forcefully for an Arabic original, and Mariam
Nanobashvili follows Griffith somewhat more tentatively in Thomas and
Roggema, eds., Christian Muslim Relations, 390. Nevertheless, a Greek original
seems more likely for the reasons given by Hoyland and Vila, even if both may
exaggerate Stephen's "antipathy" for Syriac; see Hoyland, Seeing Islam, 366-67;
Vila in Thomas and Roggema, eds., Christian Muslim Relations, 388.
XXXVlll Introduction

textual notes). 56 In the following year, Paul Peeters published a Latin

translation of Khakhanov's edition, which he collated with what he took
for variants in Kekelidze's manuscript, based on his Russian transla-
tion.57 While I did not have access to the Athas manuscript, I was able
to obtain a digital reproduction of the unedited Tbilisi manuscript,
which I have collated with Khakhanov's edition. The result is not a
critical edition, for I have not recorded every single variant; differences
in spelling or word order have been overlooked. Nevertheless, when
there were differences in grammar or vocabulary that would affect the
meaning and interpretation of the text, I have given those variants
from the Tbilisi manuscript in the notes to the Georgian text. I have
also corrected Khakhanov's edition of the Athas manuscript when the
Tbilisi manuscript has a better reading, as indicated in the textual
notes. I have divided the text into sections according to Peeters's Latin
translation. Peeters's translation often signals variants from the Tbilisi
manuscript that do not in fact exist. This is such a frequent occurrence
that I have adopted the shorthand "P-NV" to indicate this in the tex-
tual notes.
The Passion ef Romanos the Neomartyr begins during the reign of the
iconoclast emperor Constantine V (r. 741-75), when the pious Romanos
decided to embrace the monastic life, and he joined the monastery of
Mantineon in Paphlagonia (northern Asia Minor). This monastery was
a double monastery; that is, it was a single institution with separate
communities for men and women, and at this time it was led by a
woman, Anathousa, a famous defender of icons who may have been the
community's founder. 58 According to the passion, Romanos appears to
have been a disciple of Anathousa, who "loved [him] with her soul" and
saw to his instruction personally. When he reached the age of forty,
Anathousa sent him forth from the monastery along with an "elderly
saint" to serve on behalf of the monastery in "a land adorned with every
virtue," a place which is not otherwise identified. Apparently, it must
have been a border region, for we learn almost immediately that the
two men were captured and bound up by Saracens, who brought them

56. Khakhanov, MaTepHaAbI rro rpy3HHCKoii arnoAOrHH, 25-46; Kekeli ze,

"HoBOOTKpb!TbIH arHOAOrH'IeCKHH rraMJITHHK HKOHo6op'leCK0113IIOXH," 201-38.
57. Peeters, "S. Romain."
58. Peeters, "S. Romain," 394-95. See also Talbot, "Life of Anathousa of
Mantineon," 13-19.
Introduction XXXlX

to the Ishmaelite king in Baghdad, al-Man~iir (r. 754-75); once again,

the terms Islam and Muslim do not occur in this text. The caliph
ordered them imprisoned, and a few days later the old monk died, leav-
ing Romanos alone in captivity. Romanos thus prayed to God that he
might be sent a companion as a comforter in prison.
Christ heard the martyr's prayers and sent to him two monks,John
and Symeon, who originally came from Constantinople. They left the
Byzantine capital and traveled to Phrygia, where they became monks.
From Phrygia they traveled further to the east, seeking to escape
Constantine's persecution of monks and other iconophiles. When they
encountered a Saracen fortress, they took an oath and entered in. The
Saracens, however, seized them and decided to send them to Syria. At
the same time, a band of Saracens had entered the Byzantine lands for
plunder, and they captured a Greek prince named George. In hopes of
a reward, they determined to send George to the caliph, sending the
monks along as if they were his scribe and adviser. While they were
traveling to Baghdad, George began to condemn the veneration of
icons, sparking a debate with the two monks. Reportedly, he was con-
verted to their point of view at the time, yet ultimately he was longing
for their death, since they were enemies of the emperor. In Baghdad the
three men were handed over to the Amir Rabi, who was an official of
the caliph. At once the monks exposed their captors' ruse and revealed
themselves as ascetics, not as the prince's assistants. Once Rabi real-
ized that he had been lied to, he did not deliver the men to the caliph
but instead had them incarcerated.
In prison John and Symeon met Romanos, who was overjoyed that
Christ had answered his prayers with not one but two excellent com-
panions, and the three monks built a small tabernacle for themselves in
the prison. The prince George was in prison with them as well, and he
continued to plot against the holy fathers. He began to incite the other
Greeks who were imprisoned there against the monks, explaining that
"these monks are enemies of your emperor" and idolaters. Many were
persuaded by the Greek prince, and they determined to move against
the monks when the chance arose. There was in the prison, however, a
young Saracen man who understood Greek. When he heard this plot to
do the monks harm, he shared it with his Saracen friends. The Saracens
in the prison were appalled at the evil intent of the Greeks, and they
told the young man to let them know when they planned to attack. And
so when the young man saw the Greeks preparing to attack the monks,
xl Introduction

he alerted the others, who then set upon the men-not just the Saracens,
but also other "Christians, Syrians, and Franks." Thus as Stephen
observes, "The Saracens, foreign in their faith, seemed to be better
than those who considered themselves Christians, and they showed
more reverence for the monastic schema than those who thought of
themselves as servants."
There was a devout and faithful Christian in the city who saw to the
needs of these monks while they were in prison. When this attempted
assault alerted him to the danger that they faced each day, he bribed
the warden to allow the monks to come and stay with him. He provided
them with their own dwelling place, where they were able to worship
and pray without disturbance. Not long thereafter, al-Man~iir died and
was succeeded by his son al-Mahdi (r. 775-85). Near the beginning of
al-Mahdi's reign, five monks who had been taken captive in Cyprus
were brought before him. The caliph ordered them imprisoned, but the
same pious Christian man secured their release and added them to .the
company of the three monks who were already living at his house.
Nevertheless, an apostate namedjacob, "who had taken on the appear-
ance of a monk," was hoping to find favor with the caliph, and so he told
al-Mahdi that Romanos was a Greek spy from Emesa, about whom he
had previously heard. The caliph immediately sent Amir Rabi to bring
all eight of the monks before him, and when Romanos revealed his
name, he was thrown into prison. After three days in prison he was
brought to appear before the caliph. Romanos explained that he was
not from Emesa and had never been a spy. When the caliph ordered
that his accuser should be brought in to confront him, he quickly real-
ized fromjacob's expression that he had been deceived.
Romanos was returned to prison, and the caliph decided to question
him further at a later time. Shortly thereafter, Romanos was again
brought before the caliph and accused of being a spy. Although Romanos
persistently denied the charge (which was, after all, false), the caliph
became enraged and ordered that Romanos should be brought along
with him into Syria so that his identity and perfidy could be confirmed.
When they stopped along the way in Raqqa (Kallinikos/Callinicum),
there were some Christian captives there who had apostatized to the
Saracen faith "through fear of torture and death." When they subse-
quently saw Romanos in prayer, they regretted their decision and asked
him how they might repair their error. Although he rebuked them for
their betrayal, he told them that they only needed to repent, and God
Introduction xli

would forgive them. The guards observed this, however, and they
reported what they had seen to the Amir (Rabi), who called Romanos
to appear before him. The Amir repeated the previous accusation of
espionage, adding now the charge of persuading "faithful Saracen men
to become Christian." Romanos defended himself as follows: "As you
see, I am bound and in shackles; an assembly of soldiers guards me; I
have no help; and I am not able to go to anyone. If someone comes to
me and asks me about my faith, I am eager to invite him without any
fear and trembling to [what is] best, which will be best for him and the
salvation of the soul." The Amir was infuriated by the monk's response
and had him whipped brutally by four men before reporting his new
transgressions to the caliph.
The caliph again ordered Romanos to appear before him and
decided to offer him a choice. "Abandon your error and follow my faith,
and you will receive countless gifts and unimaginable honors. And if
you will not heed my good advice, I will hand you over to painful tor-
tures and merciless beatings, and in the end you will meet with a bitter
death, as one who resists the authority of the ruler and foolishly does
not obey what is for his own good." The caliph ardently tried to per-
suade Romanos, who would not yield. Finally, Romanos asked the
caliph, "Allow me a day, and I will consider what is best for me, and
tomorrow I will let you know what should be done with me." In actual-
ity, however, Romanos was not intending to consider the caliph's offer.
Instead he wanted the opportunity "to offer all his prayers and interces-
sions to Christ God before his departure from this frail and feeble
body." On the next day he boldly rejected the caliph's offer and boasted
of his desire to die for Christ. The caliph again tried to persuade him,
but when he realized that it was futile, he ordered that the saint's head
should be cut off. Thus Romanos met his death, and his body and head
were cast into the nearby Euphrates. Nevertheless, the passion ends
with a miracle, as his body floated along the surface of the river, where
it was once again joined to its head. The Christians of the city then took
his body and placed it in their church along with the relics of their
other saints. And so the narrative comes to a close, noting that the
martyr's death occurred on Monday, May 1.
Of the three martyrdoms in this volume, the Passion ef Romanos the
Neomartyr shows the Islamic officials as the most active in persecuting
Christians. Nevertheless, once again there is nothing on the order of
what the ancient Christians experienced at the hands of the Roman or
xiii Introduction

Persian authorities. The Muslim leaders seem much more interested in

incarcerating Christians than in killing them, and one cannot really
blame them much for imprisoning them since, after all, they were at war
with the Byzantines. Moreover, there is little pressure to convert in this
narrative, although there is much incentive, even if the passion says that
some of the Christians converted for fear of torture and death. When the
caliph eventually begins to act against Romanos, it is not because of his
faith, but rather because he was believed to be a spy for his enemies, the
Greeks. Later he is accused and punished for encouraging Christian
converts to Islam to apostatize from their new faith. Apostasy was and is
a serious crime in the Islamic tradition, and to a certain extent, Romanos
was indeed guilty in the eyes of the Muslim authorities. Yet in the end-
according to this text at least-the caliph would rather convert Romanos
than execute him, and he offered increasingly grand promises if only he
would abandon his Christian faith. No doubt these elements of the nar-
rative are intended to persuade Christians in its audience to resist. the
tempting incentives to convert to Islam, promising instant regret and
eternal death for such betrayal.
Perhaps the most notable element of this text, however, is the inter-
vention of the Saracens to protect the monks in prison, even though they
themselves not only were of a different faith but most likely were also
opponents of images on account of their own religious beliefs. Whether or
not such an event actually transpired in Baghdad's prison is really imma-
terial in the end. Nevertheless, it is truly remarkable to see that one hun-
dred and fifty years after the onset oflslam, Christians under the caliph's
rule could still imagine and portray their religious rivals in such a posi-
tive light, even if, admittedly, the intent is ultimately to shame the icono-
clasts for their persecution of fellow Christians. As it stands, the episode
envisions extraordinary mutual respect and tolerance between some
orthodox Christians and some Muslims, at least at an individual level,
even as their leaders were waging a bloody and protracted war against
one another.

Manuscripts, Editions, and Translations

Passion efPeter ef Capitolias
MS Kutaisi - Gelati 4, fols. 373r-389v. Copied 1565.
Edition and Russian Translation: Kekelize, Korneli. ")!<11:Tie IleTpa Hoaaro,
Introduction xliii

M)"leHHKa KaneToAiiicKaro." XpHcTiaHcKiii BocTOK'b [Khristianski Vostok] 4

(1915): 1-71.
French Summary: Peeters, Paul. "La passion de S. Pierre de Capitolias
(t 13 janvier 715)." Analecta Bollandiana 57 (1939): 299-333.

Passion ef the Twenty Martyrs efMar Saba

MS Coislin 303, fols. 99v- l 25r. I 0th century.
Edition and Russian Translation: Papadopoulos-Kerameus, Athanasios,
and Vasilij Vasil'evic Latysev. LuX\oy~ IIalmcr·riv1aK~~ Km Lup1aK~~
Ayioloy[a~ (Sylloge palaistines kai syriakes hagiologias), IIpaaoCAaBHbIH
IlaAeCTHHcKiii C6opHHK'b 19.3. St. Petersburg: Kirschbaum, 1907,
1-41 (Greek) and 1-48 (Russian).
Edition and Latin Translation: Bolland, Johannes, Jean Baptiste Car-
nandet, Godfrey Henschen Henschenius, Daniel Papebroch, and
L. M. Rigollot. Acta sanctorum quotquot toto orbe coluntur vel a catholi-
cis scriptoribus celebrantur ex latinis et grtecis, aliarumque gentium antiquis
monumentis. 72 vols. Paris: Palme, 1684-1940, March, 3:*2-*12
(Greek) and 166-78 (Latin).
Edition of Lacunae from Georgian MSS: Blake, Robert P. "Deux lacunes
comblees clans la Passio XX monachorum Sabaitarum," Analecta
Bollandiana 68 (1950): 27-43. (Also describes the Georgian MS tra-
dition on pp. 28-32)

Passion efRomanos the Neomartyr

MS Athas lviron 8, fols. 273v-293r. I 0th century = A in the edition.
MS Tbilisi A 95, fols. 440v-454r. 11th century = Tin the edition.
Edition of A: Khakhanov, Alexander. MaTepHaAbI no rpy3HHCKOii amoAOrHH,
TpyAbI no aocToKoBeAeHHIO 31. Moscow: Barkhudariants, 1910), 25-
46.
Russian Translation of T: Kekelize, Korneli. "HoaooTKpbITbiii
arHOAOrWieCKHH naMHTHHK HKOHo6opqecKOH 3nOXH," TpyAH MIBCbKOI
AyxOBHOI aKaAeMii' (June 1910): 201-38.
Latin Translation of A: Peeters, Paul. "S. Romain le Neomartyr (t I mai
780) d'apres un document georgien." Analecta Bollandiana 30 ( 1911):
393-427.
 Abbreviations and Conventions

A MS Athos lviron 8, fols. 273v-293r

T MS Tbilisi A 95, fols. 440v-454r
P-NV A variant is given for A in Peeters's translation but is not actu-
ally present in A

In the English portions of this work, transliterated words follow the

Romanization tables established by the American Library Association
and the Library of Congress (ALA-LC Romanization Tables: Translit-
eration Schemes for Non-Roman Scripts, compiled and edited by
Randall K. Barry [Washington, DC: Library of Congress, 1977]: avail-
able online at http://www.loc.gov/catdir/cpso/roman.html).

xiv
Passion of Peter of Capitolias (d. 715)
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October 4: An account by our holy and blessed father John, monk and
priest of Damascus, of the life and deeds of most glorious Peter the
New, priest and martyr, who was martyred in the city of Capitolias.
Father bless us!

1. Once long ago human nature was in sin, and because of this, it
was enslaved to the slave who was a tyrant and ungrateful to the
Creator, when the forefather willingly served him with a free mind and
received death as a punishment for disobeying God. And he bequeathed
this to all of his descendants as a destructive and corrupting inheri-
tance, for everyone who came into the world feared death like some
raging and slashing tyrant when there was not yet the hope of the res-
urrection. Nevertheless, later on, the creator of nature, through com-
passion for the nature that he created with the Father's good pleasure
and the Holy Spirit's assistance, took on our nature. And when this
happened, he was born, and thereby he renewed and strengthened the
creation through the power of his divinity and threw off from it the yoke
of sin, for "he committed no sin," as the prophet says, "nor was guile
4 Three Christian Martydoms

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18. 30-m.:io. 19. a-aob.:io. 20. Kekelidze corrects the reading here to
8,3'o~Oj~ob.:,m.:,, but the reading in the manuscript seems preferable.
21. od8foo. 22 . .:,(Y)~.:,(Y).:,o. 23. 0-Mfoo. 24. ~-o. 25. b.:i8m-3M<'lm.
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30. b~-om.:,.
Passion ef Peter ef Capitolias (d. 715) 5

found in his mouth." 1 And he who is above humankind took captive the
slave who had become a tyrant while he was dwelling according to the
law of human nature, since he was ruling with God the Father; and he
became obedient even to the point of taking on our mortality. And from
that time on, death is no longer the repose of humanity, and there is
freedom from toil, if only one is willing; for it is exchanged for sleep
because one sleeps in order to rise again and receive the sheaf of one's
labor. Therefore, the faithful dare to battle death. Therefore, the one
who is the subject of these words of praise became impatient with
human life and eager for death as a ladder to heaven, knowing that it
no longer leads the souls of the righteous to hell but to heaven and
places them in the hands of God. So let us come to the subject, not just
to adorn this man of God with praise according to the law-and even
as we have done this, he is beyond all human praise regarding the ful-
fillment of the law-but in order to portray him as an example of virtue
and the shared acquisition of salvation. We set him before all as one to
be imitated for the sake of those who would attain the good and for the
glorification of God, who glorifies in himself those who glorify him. But
now let the story begin.
2. 0 beloved, there was a certain man in the city of Capitolias, in the
province of Jordan, which is in Second Palestine, by the name of Peter,
who was clothed with the honor of the priesthood and distinguished in
his ancestry and beauty and the riches of this fleeting life, although he
considered these things as nothing. For he had been brought up from the
claws 2 of infancy with the pleasures of this life and the custom of bril-
liant garments, until he suddenly recognized the transitory nature of all
worldly things, having been changed by a noble transformation and
made spiritual from carnality. And when he considered marriage, he
paid the debt to nature by bringing into the world a company of saints,
for he brought forth children, one son and two daughters. Nevertheless,

I. I Pet 2:22; Isa 53:9.

2. bof\f\rri;:J!'.>Ob.'.> £3M<3bo~m.'.>-2).'.>6. £3M<3bo~o means "claw, nail, talon, fin-
gernail" or "onyx," and its meaning is obscure here. Kekelidze translates "from
early childhood" (oT caMOH paHHe:ii IOHOCTH).
6 Three Christian Martydoms

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31. Q? is a misprint in the text. 32. bOQ8j000>0. 33. b~-om:.. 34. o<'l300.
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Passion efPeter efCapitolias (d. 715) 7

he was educated in the sacred scriptures from childhood and held

foremost in his soul the study of ecclesiastical laws and practices, by
gathering the mind and his thoughts toward God at every moment
as if he were his only wish and desire and delighting his mouth with
divine words. Therefore, by God's command and assistance, he learned
from the sacred scriptures by gathering the old and new together.
Thus he found the way of salvation, and he considered everything of
this life less significant and more deceptive than shadows and dreams;
instead, he chose to take up the cross and follow the Lord. When he
came up with a plan for them, he devoted himself to God completely
and began the course of service to God. By the living word he per-
suaded his wife to similarly choose purity of life, she who seemed ready
to believe in the good teachings, for he had already taught her obedi-
ence, as was customary. And with this act they went together along
the way of salvation. Thus every need of this woman was quickly met,
and he was joined to her even more in spiritual unity and bound by
the inseparable bonds of the soul, for nothing so joins lovers together
as divine love when directed toward oneself and one another. He was
thirty years old when this noble desire sprang forth within him, and he
submitted to the sweet yoke of the Savior. And the two daughters he
entrusted to the monastery of Sabinian (who was courageous among
the martyrs and ever remembered) when they were a little less than
two years old; this place is in the region of Noto, to the west of the
city. When he led them there, he adorned them with splendid fabrics
and beautifully colored stones,3 and together with their adornments, he
entrusted them to God and his martyr, to be fellow citizens there with
the honorable women adorned with good works, eight in number, who
had dwelled in the holy sanctuary since childhood and were battling
the invisible enemy spiritually. And in order to combat him, they had
consecrated themselves through fasting and prayer, and by exhausting
and tormenting the flesh, they strengthened the spirit, for the spirit

3. Cf. Ps 44:10, 14 (cf. 45:9, 14 in the Hebrew).

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Passion ofPeter of Capitolias (d. 715) 9

and the flesh are opposed to one another, and the weakening of the one
gives victory to the other.
3. Like foals following among their mothers, they went to the work-
places and were trained, and good thoughts developed with their age.
And the younger 4 of them was very pretty, and she shone with beauty,
which was a matter of no small concern to these women who were
pleasing to God, for they did not doubt that beauty woven together with
youth becomes a target for the arrows of lust for those who are careless,
for the evil one knows to set snares in beauty. Thus when they were
troubled and afraid, they strengthened her with many lessons and
besought God with even more prayers to save the young girl and not to
give her over to the enemy or to cause trouble for the beauty of her
spirit because she had been given beauty of the flesh. And he granted
this, he who heeds the prayer of those who call upon him with their
entire heart, for Christ her bridegroom wounded her heart with desire
for himself, he who is more beautiful in comeliness than the sons of
men, by the gleams of whose divinity she shone from the betrothal of
the spirit, he who through intellectual union makes them fruitful thirty-
fold, sixtyfold, and a hundredfold in perfection of virtues. 5 Therefore,
she was bound to labor, she affiicted the belly, and subordinated herself
and served the abbess as a slave, for t~ey say that the blossom is the
beginning of bearing fruit and fasting the beginning of virtue.
Therefore, all the others spent the day in fasting and took care of the
needs of the weakness of the flesh only at dusk, but she would receive
nourishment-the basic needs and necessities-only every two or three
days, and only enough to maintain the structure of the flesh, for she did
not touch anything gluttonous or anything in an amount that would
fatten the flesh or inflame the organs by stirring them to a raging boil.
And she abstained from animal products 6 and fruit, wine, and oil, and
all other such things in order to keep herself a virgin in spirit and flesh

4. Kekelidze mistakenly translates '['.J8v3bobo as CTaprnaH, "older."

5. Cf. Matt 13:8.
6. Literally "animate things," presumably indicating a vegan diet that
excluded not only meat but eggs and dairy as well. Kekelidze seems to translate
this word along with "other such things" below as apoMaTHbIX, "aromatic."
10 Three Christian Martydoms

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Passion efPeter efCapitolias (d. 715) 11

for her beloved, with desire for whom she had been captured in her
mind. Nevertheless, she added additional deprivation 7 of the flesh with
the fasting, for she had a garment woven from goat's hair, and a swarm8
of maggots was visible in her flesh, for in voluntary purulence she was
similar to the unwilling Job. Therefore, the sisters there with her
rejoiced and were astonished when they saw her steadfast in knowledge
of virtue at a tender age and in strength of will in the infirmity of age.
So she went from strength to the greatest strength until she reached
the perfection of bodily and spiritual age, and when she was thirty
years old, she finished the race, she kept the faith. 9 She went forth from
this transient life, having attained the good by exchanging the corrupt-
ible for incorruptible, the earthly for the heavenly, by requesting the
victory beloved by God and amazing to the angels, when in the weak-
ness of the female body she vanquished the endlessly boasting invisible
enemy. Thus was she laid in the grave among the saints and the righ-
teous, while her father was still in this fleeting life shining in virtue.
4. I am called to relate the life of the son of this blessed Peter. For
when he was twelve years old, his father built a small dwelling for him
as a monastery of virtues, near the most honored church of the Mother
of God in the same city. He placed him in this cell as one alive in
a grave so that he became dead in the flesh but alive in strength of
the spirit; and so that he placed shackles on the shackles of the spirit,
and running in spirit he flew toward the creator; and so that he gath-
ered his mind from outward dispersion toward a single worthily desir-
able beauty. When he placed the young boy therein and established
an inanimate guardian for him, because youth is easily corrupted, the

7. d3Mobbo~300 is unclear here. Sarjvelaze et al., Altgeorgisch-deutsches

Worterbuch, gives the meanings "Bosheit, Boses," while Rayfield, Comprehensive
Georgian-English Dictionary, has "envy." Kekelidze renders the word AHIIIeHHH,
"deprivation," which makes more sense, although this is not in the main lexica.
The verb can also mean "to overcome," in which case the sentence could poten-
tially mean "she overcame the additional wickedness of the flesh," but in light of
what follows, it is difficult to see how this makes much sense. Moreover,
d3Mobbo~300 is used to translate KaK01ta8eta in Mal 1:13 andJas 5:10, KCIKW<YL~
in Baruch 5:1, and KaKw9~vm in Dan 10:12, seeming to confirm the interpreta-
tion given above.
8. Literally "spring, source, stream," but we follow Kekelidze in translating
"swarm."
9. 2 Tim 4:7.
12 Three Christian Martydoms

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Passion efPeter ef Capitolias (d. 715) 13

assistance of the inanimate one did not seem sufficient for him, and
so he added an animate guardian, for in front of his son's cell he built
another small cell for himself, and by dwelling there, he was present
as guardian and comforter of the young boy. And with him as a wise
bee, day and night he was preparing the honeycomb of virtues and
buzzing with 10 the saying of David: "How much sweeter," he says, "are
your words than honey in my mouth." 11 For at midnight he begins to
sing, and he joins [the service of] midnight with dawn [matins?], and
he begins the rising of the sun [matins or the first hour?], and also
completion of the third, the sixth, and the ninth hour, and he completes
the prayers with the setting of the sun [vespers]. And he glorifies the
one who ordered time and set the course of the sun, the moon, and the
stars and the mutual exchange of day and night and wisely completed
the cycle of the year. 12 Thus he was worshipping the Creator together
with his son and living a virtuous life. And he was diligent in caring
for his children here and there, for the distance between his son and
his daughters was about five miles, and he diligently took care of their
every need, giving comfort to the flesh and nurturing the spirit with
divine teaching. And he said to them, "Come children, listen to me, and
I will teach you the fear of the Lord. Turn your hearts away from evil
and do good; no one can serve two masters. For the flesh lusts after the
spirit and the spirit after the flesh, and these are in opposition to one
another. 13 For the flesh, since it is corruptible, desires the corruption
of the spirit, but the spirit, since it is immortal, desires what is spir-
itual, incorruptible, and enduring. The soul is appointed as master of
the flesh-the greater does not serve the lesser. Let the one deserving
the reins lead the ass along the royal way and thus reach the steadfast
city of heaven. The form of this world is passing away; 14 only the rec-
ompense for deeds remains. Let us abandon earthly things in order to
gain heavenly things, and let us spit out corruptible things in order to

JO. m.:ifo'b~(Y}Q?.'.> is otherwise unattested and its sense is unclear here, but
presumably it is related to 'b~'b~5::Jl'>b, meaning "to buzz." Kekelidze similarly
translates 6bDKYllOKHBaR. "buzzing."
II. Ps 118:103 (119:103).
12. No form corresponding to the word ~d.'.>M3::J(Y}l'>oll.:ill.:i is attested in the
lexica. I have accordingly followed Kekelidze who translates this word as
KpyroBopoT, "rotation, circulation."
13. Ps 33:12, 15 (34:12, 15); Matt 6:24; Gal 5:17.
14. I Cor 7:31.
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-:o.;,qow9gw 08.;,f' WOQCQ09.;,gflCf 08.;,f' oQo oww9gw.;,q-ill.;,~8-wR wRo <;'ill
·.;,wo.;,qo~o9.;,g ·.;,q£RQoq .;,w~ill.;,g ·.;,qo9Co~Gq .;,woQCgwp illCQ.;,8-wg.;,q
·9QC9Cqo .;,g.;,w qog <;>ill ·90QCq.;,9q,C woQC~C,9.;,oqg ·q£w-.;,qo~CQCQ9.;,q
.;,qo9Co~Gq .;,qqog 908 g~.;,8og .;,8o~Cgw9 illCg.;,9.;, ·.;,woSiwR ~CQCgCG<a.;,g
.;,89.;, Cgo.;,9 C9.;,89Ggfg .;,9.;, ·gQCq8o .;,q8.;,w .;,wo.;,qoQC~.;,R~wg-wf'.;,q.;,~Q
<;'(OOWCq, <;'ill ·gg<;>Qog.;,Q .;,q9or <;'(OO~gC98 gSiwRE o.;,9 q.;,g.;, "<;'illOillf,'o.;,ill9.;,Q
809gq,G [1q9L£] .;,q~GCill2B .;,q~C8-wR ·.;,q.;,w8-wCg9-w .;,w.;,8q9.;,g .;,wCwill
.;,w.;,illog~ wwwq -:<;>illQCwowg 9Cog .;,qo~Gq .;,q9.;,G8 wg.;,ill9.;,QCq, <;>ill
<;'illo89GQ9wq.;,ill .;,q~ogGf,'.;,q <;'W<;>QCg8 wC9qC :O<;>ill8g.;,Q .;,wC,89C8 <;'ill
·.;,woill9q, .;,wqog.;,RCGp .;,w~qCw <;>ill g.;,Q-.;,w~.;,qg ·.;,wo8p.;,Qog .;,qoQC9-wq8
.;,w.;,g9R .;,wg.;,q "<;'O'ej9Cw.;, 080.;,8q9.;,g ill<;'9ill£f'g.;,9.;,w <;'ill "ill<;>f'.;,BC,g.;,g.;,w
ill<;>~owCf' GwCg.;,9 6,:.;,q.;,QCg8-wgCQ .;,q~C8-wR <;>illQCillQ.;,g.;,Q <;>ill :ill.;,8C8pwg
ill<;>~GQCgo'd "<;'(OOQCgwp .;,qog.;,G .;,qow9C C8wog ·.;,gofl .;,qCwill qoq,Qw9C
·.;,qoQC9G~pG .;,0089-wf,' q£w-.;,qoQC9Co~pg.;,Q ·.;,q~Cgf.;,q .;,8.;,q~Co89-wf,'
.;,g.;,w .;,qop CGf'G <;>illwQCqCCfl ·.;,wo.;,wq,w~CQg.;, .;,wo9Gr .;,89.;,0008 ·.;,ww.;,g
.;,w~C,q <;'ill0ill9G, <;'WOQCGRQoq wog.;, "<;'()O<;'(O(O<;>g <;'(O~C,Q 9.;,Q-.;,qoQC~C9Gf,'
.;,w.;,GRQoq-qo~GQ .;,w.;,illog~.;,9.;, gQCQ-wo <;>ill ·w.;,g gQ-wgf,'f<;>ill <;>illCq,
Cg.;,w .;,ill Cwill w.;,g.;, -:o~CQCill.;,Qg.;,ill wwQo8-wg .;,w.;,9 ·.;,q~GQCill.;,Q<;>ill
.;,q~C8-wR ·9Cillw9.;,qoQ -w.;,Gp9f8 ·9.;,Q-.;,w~C9~9qG wCillQCGflo8
SUt0pt{i.tV]V UV!JS!.llf:J JJ.llf,L tI
Passion ofPeter oJCapitolias (d. 715) 15

delight in incorruptible things. Let us say 'rejoice' to every creature in

order to attain the creator." These things he was proclaiming 15 to them
day and night, and he was putting unclean thoughts to flight from the
clefts of their hearts. With these words he nourished their souls as with
the bread of angels. Once a day then at a certain time he partook of
bodily nourishment together with his son in order to strengthen the
weakness of the body for virtuous acts, and he drove out all enjoyment.
For he chose fasting as a good coworker and companion, and, in imi-
tation of the life of the three youths, the trial of nourishment from the
growth of greens and the seeds of the earth and beans; thus he tram-
pled down the furnace of the passions and received dew from heaven
by the Spirit. 16 But during the forty days of holy Lent he would go the
entire week without eating. When he did this he would wash his face
with tears and anoint his head with the oil of charity, not doing any-
thing sorrowfully or insincerely. 17 But whenever someone would come to
him for the sake of spiritual benefit, he would speak joyfully with him
and feast with him, having as food the spiritual salt of words of grace.
And this utterly devout man was truly a man of God. So the son was
also a father 18 in the images of his virtue, by being exceptional before
God and the people who feared the Lord. Nevertheless, he would lay
down his body and go to sleep physically in order to strengthen his
mind by resting his physical weakness on a straw mat, with no luxu-
riance, indulgence, or softness. He had respect for toil, for he knew

15. <;!,).)3,'38(")56: the lexical entries for the verb <;!,1.),'38(")5,) give the meanings
"to dry out" and "to desiccate." Rayfield, however, also gives the meaning "to
voice" when the verb appears together with b8oll (or .'38ob), which is of course not
present here; see Rayfield, Georgian-English Dictionary, 1:611. Nevertheless, it is
clear that some meaning related to ,'38.)0 and ,'38(")5.) must be understood here.
Kekelidze translates HarreBaA, which, although it means something more akin to
"sing," seems to reflect a similar understanding of the word.
16. Cf. Dan 1:8-15; 3:49-50.
17. Cf. Matt 6:16-17.
18. 8,)8(")5<;!,).): 8,)8(")5,) is in the lexica as an abstract noun meaning "father-
hood." The ending, however, does not correspond to a nominal form but instead
seems to be the third person singular of the imperfect. Nevertheless, I have not
found evidence for the use of 8,)8(")5,) as a verb (although theoretically this could be
possible). The sentence needs a verb, and so I have rendered it thus, in the sense
that the son was also a father in the fact that he brought forth images of his father's
virtue. Kekelidze has here Tio OTI:\Y )KHA H CbIH, "the son lived according to the
father," although it is not clear to me exactly how he derives this from the form.
16 Three Christian Martydoms

'CJV8<'lW0 3om:iMBow 0M0 GbOW0Mm:i. 0MG0 l.102,ol'>o<!:?m:i 'bow:i Bov3o!'><'lw0

:iw:ia. [0M0Bow] mo:i3b:i 'bow:i b08<'lmbob:i clofo. 3om0M m'C)BG:i 81.1:ibjM
00 a6 0l'><'lw:i !'>'CJ6ol'>:ib:i. 84 1.1:i'bMwo<!:?om:i J'CJ.'.l<!:?:iw :il::!a<'l:i31.10!'>6 2,:i6<!:?0'CJ<!:?Ol'>:ib:i
BoJOG[Jl.10 85 b:i'bMW[J<!:?O\.).)\.).): w:i [376b 2] b0bj8<!:?0ffi.) 2,:i6mbo3:ib0 V8<!:?0\.).)\.).),
[J2,M[Jffi3[J bo80cljM.'.l<!:?[Jb0 b02,Md6<'ll'>[J<!:?ffi.)\.).), 2,06jbj[J6[Jl'>w:i do<!:?O\.).) 80[JM,
(v}.)ffi.) 'CJ<BMmbo<!:?[ob] 836[Jb J<'lMG60 w:i b:iG6<'ll'>[J<!:?60. ab0bjM[Jl'>Ob0 aoa:iMm
w:i wowol'>ob-8008'::'.JO<!:?Ol'>Ol.10 w:ia!'>:iwol'>o<!:?ob:i:, b:iw:i 08(') Bj6. Jj8[J30a.
J<'lMG[Jl'>O\.).)Q, W.'.l8'CJ.'.l30<!:?bj<!:?6[J<!:?<'ll'>0al::!36ob:ia. b:iw0BM03:i<!:?\.).)\.)80W<!:?<'ll'>0a
8o3M<'l6m:ia: b:iw:i 'bow:iw:ibba:ia 0!'>06<'lm0a. b:iw:i 8M03:i<!:?\.).)\.)80W<!:?O\.).)
b08<'lb<!:?O\.).) \.)oflfl<'lam 86 a:i<!:?l'>O<!:?<'ll'>[J<!:?<'ll'>0a . .'.lMG.'.l bo'b80M60 ob0<!:?3[Jl'><'lW[Jb
Bj6. .)MG.) a1::!3d0Mob:i 2,'C)<!:?Ob- boo8'CJ.'.l6o w:iob:ib3<'lwob . .)M0Bow 8<'l3[)<!:?0
2,<'l6[J!'>.'.la. w:i 8<'l3[J<!:?0 bjM30<!:?0 08(') b<'l'B<!:?Om 2,06Jj[Jmob0-m3b. w:i
m:ifoB<'lo.'.l<!:?.'.lOOW j603m<'lm0 a:i<!:?m.'.l. W.'.lV[JM.'.lW m03ob0 m3bob0 'b[JGO\.).)
O[JMjb.'.l<!:?t'iab:i 87 clofo. M<'l8<!:?o\.):i J0<!:?<'l3.'.l6 w:i w:ia!'>:iwol'>o<!:? 1::!B[JMmo .)(v)\.),
b:iw:i 02,0 .)(v)\.) a(')o.)<!:?.)d(')!').)Q a<'l8'CJ.'.lM[Jm.'.l 'CJ'B.'.l<!:?O\.).)ffi.)Q:, 88 08(') 'CJJ'CJO a:il::!.'.l<!:?
bow3om:i 2,<'l6ol'>ob:iam:i. 89 aw:il'>:i<!:? w:i .'.l1::!'CJ'bj03ol'>o<!:? G6<'ll'>om:i. M0Bom'CJ
0M0 m03ob0 m3bob:iw cl[J[JM0Gb6ob v0M08:iool'>:i60. 0M0Bow aoaGoao<!:?ob:iw
a:iw<!:?ob:i. aob-m3b a<'ll::!'CJ.'.lV[Jm.'.l: w:i 8<'l6w<'ll'>O<!:?ffi.) aobw:i. !'>ovo:i6 [377a 1]
08(') b08<'lb<!:?Offi.) 2,j.'.l8ob:iam:i. b<'l<!:?<'l jl'>OV<'lW 8<'l0o'CJ6w:i b08<'lb[J<!:?O
b36owobob:ia. 2,:i6JaO<!:? w:i 2,:i6xo6x,o<!:? maom:i. b<'l<!:?<'l Gbol'>'CJ<!:? 'bomom:i
2,<!:?.'.lb03m:i90 -V8.'.l<!:?<'ll'>ob:iam:i. (v).)a [Jffij 8<'l3[)<!:?ffi.'.l-m3b 2,061::![Jl'>'CJ<!:?.'.lW
0o'CJ6Wob foV<!:?036o. 2><!:?0b03m0 B<'lbGoaw:i b:i'bMWO<!:?b:i. b<'l<!:?<'l clocl'CJO<!:?m:i
b08<'lb[J<!:?b:i: jd<!:?'CJMm:i 8<'lobo<!:?3ow:i. w:i foJ<!:?'CJ<!:?03:i6b:i :il::!a<'l'CJ3bo!'>w:i.
B<'lb'CJG[Jl'>'CJ<!:?m:i Jj[JMmbo 08<'l. boJ0l'>jJOb0 2,06BV'CJMffi[J<!:?· 'bl::!30'::'.J<!:?ffi.'.l w:i
2,06GWO<!:?m.'.l 'bo:iM. W.'.ll::!.'.lffij bj<!:?O\.).)Q 30\.) jJ86 bobb:iw aoGoa:ia. a'b:i.
(')wob obo<!:?:i 91 a:i6 d3MbO<!:?'CJ<!:?O w:i .)(v) w:i:iwo6fo foJ.'.lW'CJ<!:?60 GM[J8<!:?m:i6o.
<'lW[Jb 1::!BMmob:i 808:iMm 8<'lb0M'CJ<!:?O, w:i 0M0 3om0MBG:i m3m Jomo<!:?o

84. !'>-6!')-Q\.).), 85. BoJOG[Jb.'.la. 86. boflfl<'lm. 87. ot'i <!:?ab:i. 88. (')-Q\.).)m.).
89. 2,<'l6[Jl'>ob:iam:ia. 90. 2><!:?0b:i3m:ia. 91. obo<!:?:ia.
Passion ofPeter of Capitolias (d. 715) 17

that in paradise Adam did not lie down on a bed or a couch but on
the floor. Likewise whenever he was servant to nature with eating and
drinking, he also produced the excrement of food and the spilling of
water. He would also rest the fatigue of the senses with sleep, so that
body and mind were alert to serve and glorify the Creator. Where was
there the use of meat and the floral aroma of wine? Where was luxury
of myrrh? Where was the washing of baths? Where was the comfort 19 of
luxurious soft clothes? Dreams were not seen there, nor were wakeful
desires brought forth, but every thought and every desire were focused
on separation from the world and fellow citizenship with the immate-
rial powers and his own enrollment in the heavenly Jerusalem, whose
craftsman and creator is God, where the friends of the Lord have their
citizenship. He was then exalted in perception of the mind, and humble
and modest in knowledge, for accomplishments 20 were accounted not
to himself but to the giver of grace, and he served on his behalf and
trusted in him. He was unclean in the garment of the flesh but wore the
garment of conscience with purity. He was withered and tattered 21 in
his hair but anointed with oil in benevolence to the poor, for he openly
had compassion 22 for all. He gave food to the poor and clothing to the
naked; he looked after the weak and lifted up the needy; he was a staff
for the aged, a chastiser of the young, and a companion to the injured
and tried. If anyone needed a gift of the spirit as a loan, he was ready.
When did he see someone who was in torment and not shed streams
of tears? When did he see someone rejoicing to God and not somehow

19. 8.:i~l'lo~<'ll'l()~<'ll'J.'.>o is not found in the lexica. The closest forms

would seem to be 8.:il'J<"l.'.>~<'ll'l()~<'ll'l.'.>o, "accusation," and 8.:ib~<'ll'l()~<'ll'l.'.>o,
"neighbor, relative, nearness." Kekelidze translates here Heli<HaJl, "tender, deli-
cate," which seems to make sense, and accordingly we have followed his transla-
tion, for lack of a better alternative. Presumably it somehow is related to the
word ~l',o~o, "soft."
20. \5.:i<"l.:i8.:iool'l.:i60 is not in the lexica, but this seems to be an antiquated
form of l7.:i8.:iool'l.:i60.
21. 0 .:i5:x,o5:x,o~ is not in the lexica. It would appear to be related to
:x,o5:x,o~o, "fringed band (of cloth)" (also :x,o5:x,o~ol'lo.:i5o, "fringed"), in mod-
ern Georgian, and the Old Georgian w.:ix.ox.Jo~o, "wounded, torn." This
would correspond with Kekelidze's translation, pacTperraHHbie, "disheveled, tat-
tered."
22. Literally "guts," but clearly this is an overly literal translation of the
Greek cr1tlayxva. fo\5~8350 is not ordinarily used in Georgian for "compassion,"
according to the lexica.
18 Three Christian Martydoms

08<'l'l33<'lQ?.'.>. m.:,foo3'0M306 3'0M3[]0 ~m.'.>. Q?.'.> m.'.>fo0 b.'.>Mo5 8<'lb.'.>M0 ~m.'.>

b600~0),'.) b.'.>8J0Mfo~<'lOU.'.>O 0>08(3.'.> b.:,_'i8.'.>M 306 md0.'.> b.:,b~o 8obo DoMDO>
08<'l· bb3m bb 0 .:,Q? 92 0 (3b<'lm-b.'.>Q?00 M93 \)<'lQ?[Ji:'l.:,b.:, 8obb.:, .:,ery.:, o8 0 <'lQ?.'.>:
M.'.>8[]0>0 8<'l3[)~.'.>0>.'.>94 08<'l 8<'l30~ Q?.'.> o.'.>60d('.?<'l8[J~OO).'.) 8om 8obQ?.'.>
('.?8Mmob.:, 808.'.>Mm Q?.'.> 8<'l8 0 bob.:, bo8 0 .:,ery0 ~om.:,. M<'l8[J~m.:, oo 0 d~oi:'lo~
08('} 8obm.'.> [)MO>OU.'.>O o.'.>68<'l'l3.'.>0 8[J<'lMOU-o.'.>5:- [377a 2] [JUM[JO> oo8J<'li:'>O~ 08<'l
8<'l3~om.:, Jomo~om.:,. 3om.'.>M(3.'.> 'bomob-bo~o 8bb8<'lo b.:,b~b.:, ('.?8Mmobb.:,.
O[JU.'.>3[)Q?M[Ji:'l[J~ 8<'l3[)~0>.'.> 81l3M063o~m.'.>. b0~oi:'lob.:, 0[)(30><'l80~0).'.)0U.'.>:
0J0D0>08(3.'.> 30680 obo~:, 95 8<'ld8owo b:im5<'l[Ji:'>Ob:io. e3boi:'>0~ 38<'l'l35
boo83m:, bl5.:,3~ob:iom:i. :i('.? 0 <'lMdo5oi:'>Q?.'.> 00~b-8<'lQ?0o5oi:'l:ib:i: :,('.?8<'l00[]i:'>Q?.'.>
fo3~ 0 ~03:i6b:i: b<'l~<'l 0 woi:'loi:'lom w:i 0 d('.?Oi:'loi:'lom (3D<'lM[]i:'> 0 ~b:, .:,8bo~oi:'>5.
3Mobb:i36. 3~<'le3:i36 :,ery:, 0:i503omb:i36. ery:,m:, :,ery:, 0:i503omb<'lb: :,ery:,8ow 3oM
('.?8Mmob:, od85oi:'lo5 w:i o.'.>8<'l083:i5oi:'>5 ('.?OMbb:, 0('.?0MU[Ji:'>Ob.'.>-0.'.>6.
0003MQ?[Ji:'>05 8:im. M<'l8[]~5o 38d~:i3M<'li:'>Q?0.'.>6: :,Cry:, l5ofo:,C'.?0WoOb. b:id8om
:ib\5.:,301:'>6 0:i5i:'>Md5<'li:'l:iw. 3om:iM8DQ? 8<'l5ob- 0:,5 0 '23:,~ob:,96 :,ery:, xoery-:,eryb
~:,~3:,0. 8cJ3Q?<'li:'>OU-88<'l'l3[j~OUO:, 8[Jll30UO:, 8C'lfoO 8:,8cJ3Q?[Ji:'l[j~O 8cJ3Q?<'li:'>Ob-
8<'l'l30:,Q? w:i:i 0 oi:'>5 86M<'li:'lom:, 3obom:i80 \)ofooo38M<'li:'lo~m.:,:. 97
5. [JUM[JO> (3D<'l5Q?[Ji:'l<'lQ?.'.> ,'.)O) VD~· ooawo<'l8.'.>Q? 800C'.?~Ob.'.>-o.'.>6 ('.?8Mmob.'.>-
m3b J<'lM(30[J~Ob:i o:iMO<'lM[ji:'>Ob:i: M:i8om0 m3m (3<'l~0(30:, OoO 8obo. m3bb:i30
.'.>('.?Oi:'l:id3:,98 b:,m5<'l[ji:'>Om Q?O:, 8<'l('.? 0 :,\)oi:'lom 8<'lO.'.>~.'.>O<'li:'l:,b:,. 99 Q?.'.> \)ofo m3bb:,
15:,1ry:,3~ofo l580Q?.'.>Q? w:i [377b 1J 01:'lo\5<'lQ? d('.?0fow ('.?8Mmob:i. 100 8C'l8('.?[Ji:'l[J~:,w
8Jo~D0~b:, OM<'l8:im:, m3bm:ib.:,. 101 w:i oo8wo<'l8m:, C'.?0:iv~ob:im:i. 102
b<'l~<'l m3m w:iom:, oo8Q? 0<'l8:iw 8obb:i. ('.?8Mmob.:, 103 8<'l8.'.>Q?~oi:'lom.'.>
8obQ?.'.>. (3D<'lM[Ji:'>Ob:i o:i5i:'>Md5C'li:'lob:iom.'.>. 08M:i3~obm.'.> b:iMoOi:'lo~ob.'.>-m3b
w:i 0'l3M<'lobm:, b.:,m5<'l[Ji:'l.'.>m:i 006.'.> o:i8<'l(3Q?O~[Ji:'>Ob:i-m3b:· 306 08<'l [JUM[JO>
dMoboob-8<'l8 0 :iMD w:i 8:iM03~m-8<'l8 0 .'.>M[J. 306 od8fo 104 [JbM[Jm 680 om.:,
m:,fo 0800· <'lQ?[JU8[J o:,8<'l8JU5[J~ 0('.?~00> 8<'l6[ji:'>Ob:iom: <'lQ?[JU8[J 60o[)006ob-
8C3[]8[)~ U00830>:, 3[J08.'.>MOO[Ji:'>OU.'.>OO>.'.>. \!;?:, o:,58:,8_'i5<'li:'l[J~ J08[]3:,Q?
8<'l5oi:'lob:,. 3om:,Crye3:, :,ery:, 8601:'loi:'lo~m:, Q?0:,('.?0:,0)0 od~<'lb 808mb003:iO:·
306 [JUM[JO> o:ifo8.'j5<'li:'>5. UOJ0Q?OQ? 8083:,601:'l:iwm:i. b0M30[J~:iw l5:i8oi:'lob:,
808.'.>MO>. 8:,m 80[JM. M<'l8[j~O),'.) OoO 008<'lQ?O:, w:i M<'l8[j~O),'.) OoO 38<'l'l3Q?:,.
M:i8om0 :iM\580601:'lw:i b:i\50m<'lob} 05 .:,8ob (3D<'lM[Ji:'>Ob:i 0'2lM<'lOU O:,('.?M~[J3:iw

92. bb-ow. 93. 0 (3b<'lo b:iQ? 0<'lM. 94. Correcting 8<'l30~.'.>Q?:i. 95. obo~:io.
96. <'l-O. 97. \)ofoo O[J38M<'li:'lo8m:io. 98. :,('.?oi:'l:id3.:,o. 99. 8d~-d<'li:'lob:i.l5ofoo.
100. ('.?-O. 101. m-bm:iob.'.>. 102. ('.? 0 .'.>\)~ob-om:i. 103. ('.?-O. 104. od8foo.
105. b.:,\)0 m<'lb:i.
Passion efPeter qf Capitolias (d. 715) 19

benefit himself? He would suffer with the afflicted and rejoice with
those rejoicing. 23 If anyone said that his house was a place of healing for
the sick, so it was, or a lodging for strangers in his name; 24 he did not
lie, for he was all things to all people. 25 He had insatiable love for God
and neighbor, whom he could not separate from one another. Thus he
was adorned with every good thing, like a tree laden with olives in the
house of God, a refuge for the souls of all those birds who have gone
astray. If he saw anyone acting virtuously, he would anoint him with
words of teaching, nurture the ambition, and fill in what was lacking.
Nevertheless, he convinces, rebukes, and blesses the one who is saved
from wickedness and gluttony. 26 He does not judge so that he will not be
judged, 27 but he becomes the mouth of God and leads forth what is
worthy from what is worthless. 28 And he kneels down before those who
are oppressing him and does not oppose them. By this action he teaches
them to be wise, because "the servant of the Lord must not be quarrel-
some."29 The peaceful servant of the peace-making king peacefully rec-
onciles those who are seized by enmity.
5. So he lived for ten years after the physical separation from his
spouse for the sake of God, for his wife herself also imitated his way of
life in virtue and labor. And he sent her forth before himself, bringing
the sheaf of her labors and the produce of her toils as a pure and
unblemished offering to God. But he himself remained after her, and
God bestowed on him the doctrine of salvation for the benefit of very
many and knowledge of the highest virtues. Who was such a lover of
Christ and lover of martyrs? Who became such a captive among cap-
tives, at once freed from the yoke of servitude while at the same time
giving comfort by the word of truth and encouraging the embrace of
servitude, even if they were unwilling, if it could be obtained? Who so
encouraged those being led to death to long for martyrdom by the
things that he said and the things that he did, for he persuaded them

23. Cf. Rom 12:15.

24. The meaning of \J<'lQ?::J!'>.)b.) Bobb.) here is not clear; likewise, bb3m
bb'.'.'.).)Q? is difficult to translate. Kekelidze does not seem to translate either.
25. Cf. 1 Cor 9:22.
26. Cf. 2 Tim 4:2.
27. Cf. Matt 7:1.
28. Jer 15:19.
29. 2 Tim 2:24.
20 Three Christian Martydoms

dMoboob-m3b l.103~Q?O~U.'>: 3ofooe3.'> ::_j(')30~ITT.'> o~v::io2>(')Q?.'>, 30ITT.'>M(3.'>

U.'>MJob.'>- 0.'>5 0~.'>Bom Bollom. a.3~M3.'>~Q2l.'>o b~~ob.'>o. Q?.'> 3om.'>M::J2l.'>o
(35(')501.1.'>o: M.'>8::JITT~ U.'>l.18060~.'>Q? aoa'bow30~0).'), Q?.'> ao'bow~~O).') 00::136
.3a(')50ITT 5::Jo.'>M::J5.'>b.'> 106 dMoboob-m3b l.103~Q?O~ob.'>b.'>. Q?.'> ~5.'>Q?M~J
~v(')w5 [377b 2J ~ax~~(')O).'). W" uo3~wow a5 02> 82> 0~m.'>l.l.'>. 107 0 00 ~a0001.11.1"
.')F\~06055 UOJ~Q?OQ? 5o5ob.'> o~~b-a(')woo5o5.'>b.'>. 30Q?M08Q?OU 0)00)(')0~~1.1.'>
\5.'>8::J5~~0).'>o.'>5U.'>. ITT.'>fo::J\5.'>8Q~06 b360Q?OUOITT.'> Q?.'> OO:J36:, 8(')0,3UQ5::JITT
M(')ao~B.'>5 OoO ,3(')5o(')o~ob.'> .3o~.'>oOll 'bo \).'>8.'> 108 JOITTO~O .'>\!!U.'>M::J5.'>o.
M.'>8::JITT~ l:!aOMITTO 0::_J(') Q?.'> F\~06-m3b J.'>(3 odBfo: 109 M.'>8::JITT~ BQ?OQ?.'>M 0::_j(')
Q?.'> F\~06-m3b 6oez3bom Q?.'>o~.'>b.'>3fo. M.'>ITT.'> F\~o5 aobom.'> boo~.'>b.'>JOITT.'>
o.'>53awowMQ?QOJ:, M(')ao~o OoO ox.ob ::_j(')3o~l.l.'> d~O:J.'>5.'>b.'> 110 l.108.'>MO)~OO) .
.3o~.'>OQU-o.'>5 o.'>5ob.'>X,Q2>(')Q?.'>. 111 M.'>ITT.'> F\~o5'boQ?.'>O OoO l.103~Q?O~Ob.'>
o.'>5F\o5o5.'>o Q?.'>3,31.15.'>b. ~'l3.'>~8.'>6 wowo2>ob.'>8.'>6 UOMC3b3~0 X~.'>MOU.'>O
'o::J~M.'>(3b ::_J('). M.'>ITT.'> o3Mo36om.'> Q?OQ?Q5ob.'>om.'> oo.'>BJ(')b 112 J.'>(30:· M(')Bo~B.'>5
C3(')Q?3.'>o .'>M.'> d85.'> 113 .'>M(3.'> o.3(')3.'> 'b.'>33.'>o .3oMb.'> Bobb.'>: F\~060 l.103~wo~o
aoom~.'>~.'>.11 4 M.'>ITT.'> l.103~Q?O~Ob.'> aooM o.'>fod.'>M3(')b 8d(')5o~o~o OoO
l.10803oe3ob.'> UOJ~Q?O~ob.'>o. Q?.'> o"a(')ao.3l.155ob a(')5o5ob.'>-o.'>5 aobob.'>.
00000).'> UOJ~Q?O~Ob.'>OO).') oo.3:JM(')50~5o. :J~M08.'>~U.'> 0(3.'>.11 5 Oo~oa(')Q?.'>,
.3oMU.'> oe3oao2>(')Q?.'>. ao~'l30 OoO ::_j(')3~ob.'> Q?.'>5.'>Q?02>~~ob.'>o.11 6 M.'>ITT.'> F\~o5
'bo.'>M wowo2>ob.'> Bobob.'> 8::13601.I: bobb~o b.'>8::J~'B(')o 8(')6.'>0J.'>-m3l.1 117
Q?.'>bmbo.'> U.'>,3UM.'>Q? m3bob.'> 808.'>MITT 8.'>8ob.'>.11 8 [378a 1] Q?OQ? .'>MU.'> ~J~OITT~
F\~o5(3.'> bobb~o U.'>8(')5(')0 ao~ez3ob.'J-0)3b Q?.'>3bmbo(')OJ; ITT.'>6.'>3036(')0)
dMollool.l.'>. M.'>ITT.'> ITT.'>fo3owow5om. ITT.'>fo8(')3J~Q?OITT M.'>ITT.'> ITT.'>fo.'>\!!3WoOITT,
30M l:!OMU .'>M0.'>5 3605.'>50 .'>8ob ~.'>8ob.'>5o ::_j(')'l3.'>Q?OU.'> aob-m3b Q?OQ?Q~Ob.'>.11 9
Fl~o5w" 0"a(')e3b"wo2>"wou.'>: 5~ 3J(,Jowo2>m 0.'>5bM\:ifowm" .3(')M(3ITT.'> M.'>m.'>
~bM\)5o~o5om a(')3ob~6om 00060. 803be36om l.1~~5o M.'>ITT.'> 1:!BOMITTO
003odo6(')0), .'>\!!30.'JM(')O) dMoboo aow l:!8MOJOU.'>Q? Q?.'> 1:!BOMITT.'>Q?, M.'>ITT.'>
.'>\!!80.'>M5ol.l F\~o5 \)ofooo 8.'>8ob.'> m3bob.'>. aow l:!8MITTOU.'> Q?.'> ITT.'>fo83~Q?M.'>Q?
m3bb.'>. Q?.'>30(33.'>ITT .3.'>0030 do(')50b.'>o. M(')Bo~o a(')30\!!0ITT b~~OU.'> Boo(,),
M.')O).') 030~ U.'>b~ez303~ob.'> 3od855om. Q?.'>30(33.'>ITT 2>0Jaowo F\~060. M.'>ITT.'>
o~03~0(')Q?0.'>5 2}(')(>)(')060 OoO l.1~~5o 3.'>::JMOU.'>50. Q?.'> .'>5oo~(')'bOJ.'>
ooo\:i::15.'>M5::J5 b~~5o F\~0660. Q?.'> dMollool.l b.'>8\5:Jb(')b.'> .'>\!!O:J3.'>55o5.

106. 5o-M2>ob.'>. 107. 8602>02>o~m.'>ob.'>. 108. \506.'>o.

109. od85.'>o. 110. d~-5ob.'>. 111. o.'>5ob.'>'X,QO(')Q?.'>O. 112. O::J.'>8J(')OU.
113. d8foo. o.3(')3.'>o. 114. 8oom~.'>~.'>o. 115. oe3.'>o. 116. Q?2>-Q?2>~ob.'>.
117. a(')5-Q0).')0)-1.1. 118. aa-b.'>o. 119. Q?5-ob.'>o.
Passion ifPeter efCapitolias (d. 715) 21

to choose death on behalf of Christ rather than this fleeting life? In this
way3° the fervor of his spirit and his state of mind were made known
to all from his body like from a mirror, for he would loudly exclaim
the joy of dying for Christ to those who were being dragged forth and
hauled off, and he would call the lawless ones wretched and show even
more determination of will to die than those who were willing to die,
while he shared in the martyrdom of each one of the martyrs and said,
"Remember the one who bore witness to the good confession under
Pontius Pilate, for he was God and became a human being for our sake;
for he was rich and willingly became poor for our sake, so that by his
poverty we might become rich. 31 He who judges the entire world with
truth was judged by Pilate, so that he destroyed the judgment of death
that was upon us. The Lord of glory scorned the shame of the cross in
order to adorn humankind with the crown of glory. He 'who committed
no sin, nor was any guile found in his mouth,' 32 took our death upon
himself, so that by death he destroyed the dominion of death and by
his servitude freed those held captive by fear of death. 33 The king of all
creatures was struck on the cheek, beaten, and hit in the face so that he
would make us partakers of his glory. 34 He shed royal blood on behalf
of servants as a ransom to his own Father. Is it not then great that we
would shed the blood of servants on behalf of the king? Let us suffer
with Christ so that we may be glorified with him; let us die with him so
that we may rise with him. The present sufferings are paltry in regard
to the coming glory that will be revealed to us. 35 Let us not spare the
corruptible flesh so that we may bring it forth with incorruptibility. Let
us give up our souls so that we will gain God. Let us confess Christ as
Son of God and God so that he will confess us before his Father as sons
of God and members of his family. 36 Let us preserve the honor of being
children, which we receive from the Spirit, so that we will become chil-
dren of the kingdom of God. Let us preserve our seal, so that the evil
spirits of the air will flee from us and the angels will receive our souls

30. Literally "whence," 306.'.>0<3.'.>.

31. Cf. 2 Cor 8:9.
32. 1 Pet 2:22; cf. Isa 53:9.
33. Cf. Heb 2:14.
34. Cf. 2 Pet 1:4.
35. Cf. Rom 8:18.
36. Cf. Matt 10:32; m.'.>fo8.3~Q?(v).'.>Q? can also connote marriage, and so per-
haps ideas of Christ as the bridegroom are also present here.
22 Three Christian Martydoms

(;ll.'.>0,16<'loO~ITT.'.> 8.'.>m 8\)0 .:i63o~m.'.> 0.'.>6b0 o6ooob.'.>m.'.> b.'.>(;ll.'.> l:J<'l30~ITT.'.>

8bo.'.>M0~0).) \)8ow.:im.:i 833(;l)M<'lo.'.>O .'.>Mb:· obo3om.'.>MITT.'.> .38.:im.:i J8<'loOITT.'.>.
8.36om.:ib.:i .'.>~8.:iooo0~· 3l:J<'l'2J(;ll.'.> \J.:iwoo(')oo.:ib.'.>: b<'l~('} (;ll.'.>Jb6o~m.'.> (;ll.'.>
OOM!:J0 0 ~m.:i 0.:ifo8oJoGoo6. (;ll.'.> [378a 2] 0 d~ 0 Mm.'.> 00 ~ob-bool:J3ITT.'.>
o.'.>fo8Mmo~oo6:· 3ofoomo.'.>6 0300 bowsow.:i 0~8Mm<'looob.:i ~M0oo~b.:i 120
(;ll.'.> 6ob~b.'.> b.'.>GITT0Mob.:ib.:i o.'.>6<23060~.'.>(;ll. (;ll.'.> Jocl8.:iMoooo.:ib.:i121
808d~.:i3Moo0 ~.:iw ol:J 0 3o~ob.:i- 0.:i6. M.'.>t:J.'.>8b 8M.:i3.:i~60 w.:i 0 8oJoGooo~ob.:i
00~0b-bOQl:J3b.'.> 8d<'l6000~6o b.'.>.'.>(;ll30~00).'.> o08<'l3600.)0).)QO).'.>l 22
\7.'.>MOQl:J0063<'l(;l)Ob. Joa8.'.>MOQOOOb-o.'.>6 o.'.>6(;llo<'l80m.'.>. (;ll.'.> Ol:l030~ob.:i
808.'.>MITT 60<23bom-o.'.>63M(;ll<'l80m.'.> (;ll.'.> M<'l80~6080 ~od6ob.:i 800(')
8oo'bo(;ll3<'l(;l)Ob. (;ll.'.> 8<'lofowoMoo<'l(;l)Ob: b<'l~<'l M<'l80~6080 6oJm.:i
d.:iwooom.'.> 8oo3.'.>M3<'l(;l)Ob. Ol:J3ob <'l(;l)Ob8o. M<'l8o~ 3oom80 od0~ooom
o.:i6:;x3om.:i w.:iJ.3b6owob. w.:i fom~ob.:i 060~.:iw 0.:i6G3.:i~oo.:io bGoawob. w.:i
808<'lo.'.>M 3!:J<'l'B(;l)Ob. b.:ibo~b.:i 0 <23.:i~ob.:i B0 o6ob.:i oob 0 dMoboobb.:i:· 306.'.>oG.:i
od36oo<'l(;ll.'.>. 0.:i6oJMOo<'l(;lJ.'.>. 0.:i6b\70M3ow.:i Gb<'lMoo.:ib.:i. 0 Gb<'lMOO<'l(;ll
OOOM.'.>Gb.'.> Gb<'lM00.'.>0. b0M<'l(;ll.'.> bOJ0WO~ob.'.> 123 (;ll.'.> .:iaoo(') o.:i6.3b6ob.:i-m3b.
3om.'.>MG.'.> dsooom.:i OG08oo<'l(;ll.'.> o8<'lo.'.>ITT-o.'.>6:· obo3om.'.>MITT.'.> O<'lM<'lQITT.'.>-o.'.>6
bowsow.:i M.'.>o b<'l'2JO~b.:i 124 8<'lG30 ~.:iw. 3om.'.>MG.'.> .:iM8 0 Mm6b.:i w.:i
b0~8l:JM.'.>~b.'.> 3.'.>0Mb.'.> clofo 8!:J<'l'2JO. b0M300~ .'.>M6 !:J6<'lb.'.>(;ll \)8owob.:i 3.'.>0MOb.'.>.
OoMomso obo foaw3~30 [378b 1J a.:i(').:iwob-8C'lb.:i.3bo6000~0 8C'lb 0 M6o Ol:J<'l
o.'.>M00.'.>6l:J<'l'23.'.>(;ll b.:i\J0m<'lob.:i .:i8ob-o.:i6. ('}.)O).) o.'.>M(;ll.'.>\)8owo~b.'.> .'.>(;lloO~b.'.>
80\)036om.:i \7.:iMod~0fob. b0~8l:JM.'.>~O OoO boo<'lM<'lQO o8<'loOb.'.>O:·
0'2JM<'lob~.'.> .:i8.:ib o<'l(;l)OO(;ll.'.> b.:i~8<'lOOOMOO).) QOMO~OITT.'.>. ob8C'l(;ll.'.> (').)Q 8C'lfoo
(;ll.'.> .'.>0000~0 08<'loom-bool:J0.'.><;ll 125 l:J<'l30~0).) (;ll.'.>80.:iwooo~ob.:i-m3b.
(;ll.'.>~.)0)0 30(')306 OJ.'.>(;l)MOO(;ll.'.> 8bo~oo.:iw 126 8a8<'lo.'.>Mb.'.> 8.:ib bo30M.:ioob.:i.
ITT.'.>'23~00) (;ll.'.>'23.'.>M0~ooob.'.>-m3b .'.><23bo6wob.:i. (').:i8om0 ob(')om 3a<'l6oowob
OMOb 8.'.>GITT0M60 OoO G0W'b~.'.>3M<'l000) 8<'l8mbM<'loo~6o .:i8ob6o.
OMITT8m.'.>3M<'loOb.'.> 8b.:ib0MOO.'.>(;ll. ~80MITT.'.>(;ll a.:iaob.:i <'l(;ll06 30M06l:l0~.'.>(;ll

120. ~M0oo~b.:io. 121. Joa8.'.>MOQMOo.'.>b.'.> in the edition is presumably a mis-

print. 122. o08<'l36ooom.'.>m.'.>. 123. bo3w-~ob.'.>o. 124. b-<23~b.'.>o.
125. bOQl:J-O(;lJ. 126. 8bo~000(;ll.
Passion efPeter ef Capitolias (d. 715) 23

and lead them up to the flock of Christ, to the unfading green grass
of rest, where the dwelling place of all the joyful saints is." By cry-
ing out with such shouts, he increased the zeal of the brave, and he
strengthened those who were broken and shattered and healed those
who were feebleminded. For then he saw that the cloud of godlessness
and the fog of seduction were widespread and that truth was violently
oppressed by falsehood, when many who had vacillating thoughts were
captivated by the ease of pleasures, by apostasy from the truth, and by
falling willingly into falsehood. And some were attracted and won over
through flattery, while others were stolen away by the promise of gifts.
And once it happened that they broke some people through coercion
by torture and beat them into exchanging light for darkness and made
them renounce the name of our Lord Jesus Christ. Because of this he
was enraged and distressed and forsaking life. He considered life unliv-
able37 and longed for death. And from that time on because of the dis-
solution38 he was stricken by the apostasies 39 as if by stones. When he
saw the world besieged by such evils, just like one who is in smoky and
foul air longs to breathe pure air, so he too, truly of eternal memo-
ry, 40 was longing to remove himself from this earthly life in order to
depart the stinking evil of blasphemy by going forth to the pure place.
He lamented even more, weeping dolorously, when he heard the ser-
vant and creature speaking blasphemy against the creator of all things,
although no one dared to expose this blasphemous treachery, because
of the wormwood's concealment with honey. For these seducers of the
people maintained-explaining this all with false fairy tales-that they

37. ';'.'.)(3b<"l.M:Jr><"l.Q? has no corresponding form in the lexica, although the

meaning seems fairly clear; Kekelidze translates this instead as HH'l:TO, "nothing."
38. 0:i5Jb5ob:i-m3b is difficult to translate here, and Kekelidze's transla-
tion does not offer much help. The translation above is fairly literal, but 0:i5Jbfo
often translates the Greek 11.uw, the meaning of which can also include "destruc-
tion." Also possible is that Peter was distraught by the falling away of so many
members of the Christian community, "because of [their] letting go [of the
faith].
39. Or "blasphemies."
40. I have translated fo8Q?3<!'.'3:J 8.'.>M.'.>Q?Ob-8<'1.b.'.>Jb:]5:Jr>:J<!?O literally above,
understanding it as related to the exclamations of "eternal memory" that are sung
at the conclusion of Orthodox funerals and memorial services. Kekelidze trans-
lates merely with rrpHcHorraMHTHbIH, "memorable, unforgettable," which seems
vague and insufficient.
24 Three Christian Martydoms

md'.'.'.J80m.). b(')~(') dob.:i C!:).'.> UOQE)'.'.'.).'.>U.'.> 127 8obb.:i 8(')foe!:) .'.>l,'.?0.'.>M[)OC!:)[JU C!:).'.>
.'.>o[JO'.'.'.J~.'.>C!:). C!:).'.> '.'.'.).3.'.>QO(')[jOOffi.) dob.:iom.:i 8.:,8.:,b.:,e3.:, 128 '.'.'.).3.'.>QO(') 3Ej(')£3C!:)[JU
3om.'.>M80w OoO Jocl8.:,(,Joo.:iw M(')8[j~O .)M.) .3.:ioo3be308b dob.:i . .)(,}.) .3.:ioo3be308b
8.:,8.:,b.:i. M(')8o~8.:,6 8(').'.>3~ofo OoO:·
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\jofooe3fo o'.'.'.J~Ob-boo83ffi.'.>. \jofoob\j.:iM8e36(')oo~ob.:i C!:).'.> .)(,}.).)(,}Um.'.> .'.>MU[JO.'.>C!:)
8\j(')C!:)Ooo~ob-0.:i6. w.:i [378b 2] \jofo 0.:i6ob.:i'bl,'.?3M.:i m.:ifob.:io 8(')£3.'.>C!:) dob.:i
8obob.:i. 8d363.:iM[JC!:) o.'.>603M[)O(')C!:).) C!:).'.> o.'.>6J£3C!:)00(')C!:).'.>. C!:).'.> UOJ'.'.'.)C!:)OC!:)
800\jO(')C!:).'.>:· [JUM[Jm (>).:,o 8(>).:,3.:,~60 ~.:,860 \j.:iM3~fo. 0£3(')moo.:ib.:i clofo o'.'.'.J~ob-
boo8'.'.'.J.'.>m.:ib.:i.129 U.'.>1,'.?8Mm(')OU.) (,J.:,ob8o \jofoo.:i6oooob.:i-o.:i6. (>)(')80~8.:,6 '.'.'.JVEJOU
d8foo 6ooob.:i 130 8(')ooclm.:i 8obm.:iob.:i. clm.:i3.:iMC!:).'.> bo6b.:i ,3(')MGm.:ib.:i. 131 (>).:,m.:,
b'.'.'.)~om.:, '.'.'.)8Mm[J~[Jb od86[Jb. 3ofooe3.:, '3(')MC360 '.'.'.JJ'.'.'.10 b[J6(')3.:,6oowob: 36061,'.?.:,
C!:).'.> UOJ'.'.'.JC!:)O~OU.) 8.:ib~(')O[j~ d86om.:i: b(')~(') U'.'.'.)~OU.) o'.'.'.J~Ob-boo8'.'.'.J.'.>O
80'.'.'.JWMOJO~.'.>W [) 0('). [JMmo (')C!:)[)6 .:io'.'.'.J6W.:, b'.'.'.JM30~0 dMoboob-m3b \j.:i8ooob.:i
bOJ'.'.'.JC!:)O~ob.:io: [JMmo '.'.'.)M3.:io. [JMmo 8\j'.'.'.Jb.'.>M[Jo.'.>o. [JMmo 0~(')3.:,0. M.'.>8[Jm'.'.'.)
.:,(>).:, bobb~m w.:imbo3om dMoboob-m3b .3(')MGm.:i-0.:i6 0.:i6oo(')M[Jo(')C!:).'.>:· .:i8ob
d~om (>).:,080 '.'.'.JJ'.'.'.JO 8(') oMd[J68.:i6 .:,8.:,6 Joo8.:iMooooob.:i-m3b QM£3o.:i~8.:i6.
M.)ffi.) .)(,}.) UM'.'.'.)~O.'.>C!:) o.'.>6[),3'.'.'.).'.>U U'.'.'.JM30~ob-o.:i6:· 80'.'.'.)\j(')C!:).) 3ob80 J.'.>0'.'.'.)8b
b.:ibo~ob-wooom.:i. (>).:,m.:, 'bow.:i C!:).'.>.'.>C!:) 0M[Jb bo6b.:i 8obb.:i. w.:i 38b.:ib'.'.'.JMOowob
'.'.'.)d~'.'.'.JM[Joom.:i 0.:i6~03.:ib.:i: C!:).'.> 3Mo'.'.'.J.'.> 8.:ib. 0.:i63[JC!:) '.'.'.)o.'.>6m.:, 'b[JC!:).'.>
d.:i~.:idob.:im.:i. 132 o.:i6obo~o3W £3(')~(')C3ffi.) 30C!:)M[j8C!:)OU [379a 1] 800\jo(')b
o.:idM.:iW .:,(,J.:iom.:i. 8(')'.'.'.JV(')WO 800(,J 3.:ie3m.:i oob\j.:i300'.'.'.J~m.:i. M.:i8om'.'.'.J 80.38b
(>).:,ob8o w.:iwoo.:iw 006 m.:ifo. w.:i 8o6oob 8.:imo 8(')\j.:i8o 8(')£3.'.>0. w.:ifowooob.:,
8ob:· b(')~(') obo l,'.?(')60 OE)(') M.'.>8[Jm'.'.'.) aomo~ob.:i \j.:i8ooob.:, '.'.'.J5w.:i 133 8.:ib
.'.>1,'.?U.'.>M[Jo.:iw 134 w.:i w.:iwoo.:iw: w.:i .:,8.:,b 3EJ(')£3C!:).'.> b.:i 0'b.:i~ Jomo~ m3bb.:i.

127. booEJ-OU.). 128. 5-8b.:ioe3.:i. 129. boo-EJm.'.>ob.:i. 130. 600-ob.:i.

131. '3(')MC3m.:iob.:il32. d.:i~.:idob.:iom.:i. 133. '.'.'.)6C!:).'.>O. 134. .'.>1,'.?U.'.>M[JOO-C!:).
Passion efPeter qf Capitolias (d. 715) 25

served a single sovereign, brutishly saying that only the Father is God,
and they professed that his Son and Word is a servant and a creature.
And by dishonoring the Son, they dishonor the Father, for truly the one
who does not honor the Son does not honor the Father who sent him.
6. When he heard this foolishness, this blessed and pious man whom
[God] foreknew in his mind through foreknowledge and from calling
nonexistence into existence, and whom he "predestined to become the
image of his Son," 41 was furiously torn to pieces and laid to waste 42 and
brought to death. Thus when he had spent much time with his thoughts
in turmoil, by some predetermination of God, who knows the workings
of the will of those who fear him, he fell into illness of the flesh so that he
would become healthier in spirit. So then the flesh settled into illness, 43
coming very close to death, but the longing of his spirit remained
unyielding. He had only one desire: to die as a martyr for Christ's sake,
and one concern, one sorrow, one sadness: that he would go forth from
the body without shedding his blood for Christ's sake. Because of this,
then, this wise man was such a lover of the truth that he did not forfeit
his will completely. He called for a certain person named Qaiouma to
stand watch over his illness and serve him in the exhaustion of his infir-
mity. And he said to him, "Go out into the streets of the city and look
around the alleys until you reach 44 the temple of the Arabs and call out
the noteworthy people from there, for I need to entrust something to
you, and I want them to be witnesses of this pledge." But this was a trick,
for he wanted to make a profession and to lay down a noble martyrdom,
and he made this a good provision for himself. 45 Qaiouma then

41. Rom 8:29.

42. I am not able to find a form related to 0 .:,53<z3Q?::J<'.><"lQ?.'.> in the lexica, but
the verb 0 .:,53<z3Q?[J<'.>.'.> is attested several times in the Old Testament (e.g., Deut
8:4, Isa 59:14; Ps 74:4) as well as elsewhere with the meaning "to consume, to lay
waste, to melt." Kekelidze translates TOMHACH, "was tormented."
43. l.l[J5<"l3.'.>6::J<'.>Q?[Jl.l is an unusual word, and there is no form correspond-
ing to l.l[J5<"l- in the lexica. In fact, a search of the TITUS database revealed only
one instance of a word beginning with l.l[J5<"l-, the similar word l.l[J5<"l3.'.>6m.:, in the
seventeenth-century poem Archiliani (3.86.d) by Archil, King of Imereti (1647-
1713). The meaning, however, is clearly determined from the combination of
llo5o and 3.'.>6::J<'.>.'.>.
44. Literally "until it reaches," 800\)o<"lll. Perhaps one of the roads and
alleys is to be understood as the subject.
45. This is a difficult phrase, which I have rendered literally. Kekelidze
translates quite freely here: B Ao6poe HanyTcTBHe ce6e, "into a good farewell
speech for himself."
26 Three Christian Martydoms

'CJQ?M<'l:Jl'>:J~.)Q? 'CJJ'CJO llMj~ 8<'l J.)OjS.)ll Sll.)bjM:Jl'>.)o oll:J. Q?.) S<'lo\506oll

.)(v}.)!')0).)2,.)660 jSM.)3~:Jll6o (g.) 'CJJ:JITT:Jll6o. (g.) 300).)(v) Q?.)llbcgoll. 0\58<'l
\]Socg.)S.)6 .)('.?l).).)M:Jl'>.)Q? J:JITTO~Oll.) .)('.?l).)(v)ol'>oll.) s.)O)(g.) SoS.)(v)O) (g.) 3Mdj.):
8<'l3:J~O M<'lS:J~O Q?.)3CZ3.)M3ocgoll JooS.)MOQ:Jl'>.)l).) 135 So:JMO .)(v)l}
JooS.)MOQ:Jl'>Oll.): Q?.) M<'lS:J~O 3d.)Q?.)2,:Jl'>Q?:Jll 08'CJ30~ll.) (g.) l).)(30)jMll.):
l5ofo.)(?SQ?2,<'lS (?SMmoll.) .)Mll:· Q?.) 8<'l3:J~O M<'lS:J~O 'C)3.)M-38<'l'BQ?:Jll
dMollooll.). Q?.) .)(').) .)(?O.)M:Jl'>cgoll S.)ll (?S:JMITT8<'l'l3.)Q?. ll<3m:Jl'>oll Q?.) \5.)M\58S:JQ?.)Q?
Sool503oll: (g.) M<'lS:J~O 00Scg2,(').S.)cg O<'l.)60 \5ofooll\5.)MS:Jo8'CJ:J~Oll.) 136 (g.)
fom~oll-S<3:JS:J~Oll.) llbj.)ll.) 137 3ollSo \5ofooll\5.)MS:Jo8'CJ:J~.)Q? j\]<'lQ?Q?:Jll
0).)3l}.) m3llll.) S<3m<'lS 38<'lez3ll. (v).)S:JITT'CJ OX,j~O Q?.) \5ofooll\5.)MS:Jo8'CJ:J~60
30Q?M:J O<'l.)6:Jll.)Scgo fom~oll-S<3:JS:J~Oll.). j'l3.)~0 l).)b.)M:J!'>.)m.) 138 'ilofo
2,.)6<3b.)Q?:Jl'>j~.)Q? JS<'ll'>ll:· Q?.) .)\5 md'CJ:J6 6j ll<3mol'>om. Q?.) 6j<3.) oo83ITT
S.)(?.)~l).) 2,.)MQ?.)M:J36j~.)Q?. [379a 2] M.)S:JITT'CJ Sb<'l~<'lQ? <'l(g:J6 dMolloo.)6:JITT.)
ll.)M\5S'CJ6<'l:Jl'>.)a .)(v)ll JooS.)(v)oo. S<'lS83.)6ol'>o~ <3b<'lM:J!'>.)cg ll.)'CJJ'CJ6<'lcg:· otio Q?.)
jSM.)3~:Jll6o Sll2,.)3ll60 .)S.)mll.) 3Md'CJfo S.)m. Q?.) .3S.)l).)8<'l'B:J~.)cg139 (v).)o
.)Sbo~.). 140 S2,S(').!').)(v) Q?.) j(?SMITT<'l8<'l'l3.)ll.)141 s.)O)l).) . .)(').) 3606 <'l(g:J6 O:J'CJdSfo 142
s.)O) O'l3<'lO)O (g.) 2,.)6d360!'>.)0. (v).)S:JITT'CJ S8oll .)(?:J080fo 2,j~Oll-\58M<'lS.)o S.)mO.
3om.)M(3.) (3:J(3b~o oooboll (v).)Q ~:JM\5.)Sl).) ez30Rb<'l3.)6l).). Jl'>O~O).) O(?MJ:J6cgoll.
Q?.) 3om.)(v)<3.) llo.)360 'l3<'l'l306ol'>cgoll. .)6j 'b(?3ll \'.?0~3.)0).)-:J!'>M d.)MOO).)
Scgj(?.)M:JITT.) Q?.) JOQ?:JQ? S<3:JS.)M:JITT.) llol'><'lM2,0~om 3:JMj~ll.)
\5.)MS<'l36:JMV83Q?:Jll:· jMO)O-:JMITT.)ll jJS<'ll'>cgoll (g.) S.3~30~(').!').)cg
.)(?.)'bM'b:J6cgoll. :J3.) 2,.)6<33l'>M:J!'>.)l).) OQ8<'lQ?:Jll. 9 jR'CJ:J3:J~ll.) J.)cg60:JM:J!'>.)ll.). 143
b:JQ?.)30).) 3om.)M 2,.)62,jl'>.)llMfo Rj:J6: obo~om 3om.)(v) 2,06:Jl'>'CJ~ Q?.) ll.).30<3b:J~
.)Rj:Jfo Sll.)bjM:Jl'>.)O Rj:J60 . .)6j .)(').) S<'l3.)JjQ?06(').0).) ollo . .)(').) OOM3:J~tt.)Soll.)
llOJjQ?O~O S(').3.)\50(').0).) Soll 'bocg.): (g.) 02,'CJ~:Jl'><'l(g.) ollo. .)(').) ITTjS(3.)
obo~3.) 144 02,0 'C)J.)foll.36o~ll.) 'bocg.) .)(?S<'l'l3'il363.)l).):-145 b<'l~('). S.)(v)O)~Oll.) Soll
2,j~ll-S<'l(g2,06:Jl'>.)o lld~:J3Q?.) ll6o'CJ~:J!'>.)l).). 146 Q?.) [379b 1] l).)~<'l(33:J~.)Q?
.)dj6cg.) 147 S.)mSO:JMO 2,.)6JM.)Q. (g.) 30~0).) 'ilofo s.)0)0).) llOJ'CJQ?O~O. (v).)(').(g:J60
02,0 S.)ll S<'l:J2,<'l lljM30~0 \5.)Sol'>oll.) SoS.)MO). (v).)(').(g:J60 \5.)Q?O:JM:J!'>.)o . .)M.)Socg
(?S:JMITTS.)6 S.)(v}O).)~S.)6: S<'lS(3:JSo~S.)6 (3b<'lM:Jl'>Oll.)S.)6 Q?.) j'l3.)~S.)6
llOJ'CJQ?O~oll.)S.)6 OX,j~O:JM.)Q? Q?.) 2,.)6<3b.)cg:Jl'>j~.)Q? 2,.)6!'>3'<'l \5.)Sol'>.)o Sollo.
(v}.)O).) .)(').) S<'lll.)~(').(g:J!'>:J~.)Q? llOJjQ?O~.)Q? O:J:JM.)(3b<'lll: So'bo'bo 02,0 \5.)Sol'>oll.)
Solloll.)o: b<'l~('). 08('). (g.)l).)!').)SO 6<'l:JSl'>:JMOll.)o <'l(g:Jll ollo odSfo148 So.)O)(').(v)Sooo
06cgo.3oo<'l60:- :JllM:J 'CJJ'CJO l'><'lM<'lQ.)Q?-Sll.)bjM6o 02,0 Q?.) S<'ljSQ?'CJ3M:Jl'>:J~6o.
2,.)S<'l3ocgoll So:JM .)('.?ll.)3llocg 2,j~oll-\58M<'lSom.). llollb~:Jl'>M bocg3ocgoll Q?.)
m3llll.) S.)ll j(?SMITT<'l:J!'>Oll.) o.)d.)(v)l).) So3ocgoll: (g.) Sj6 S8<'l'l30).) 8<'l3:J~O).)

135. J'Q-l'>OlJ.). 136. \5\5:J-~OlJ.)O. S<3:JS:J~OlJ.)O. 137. lib-all.). 138. l)b(v)-!')QO).).

139 . .3S.)ol).)8<'l'l3:J~.)Q?. 140 . .)Sbo~.)o. 141. j(?-ITT<'l08<'l'l3.)ll.).
142. O:J'CJdSfoo. 143. J.)cg6ooM:Jl'>-oll.). 144. obo~3.)o. 145 . .)(?S<'lez30363.)ll.)o.
146. ll6o'CJ~:Jl'>-oll.). 147. .)d'CJ6Q?.)O. 148. odSfoo.
Passion efPeter ef Capitolias (d. 715) 27

completed this task right away, and very many and the best of the Arabs
came. And when they sat down, the holy one began to profess the good
confession to them, and he said: "Everyone who hides the truth is an
enemy of the truth, and everyone who preaches lies and deception is an
adversary of God, and everyone who denies Christ and does not confess
him as being God is deceived and heading for destruction. And anyone
who calls someone else a prophet after the prophet John the Baptist
places himself in error, for 'the law and the prophets were untiljohn the
Baptist,' 46 as the Lord clearly proclaims in the Gospels. Now do not be
deceived and do not boast excessively, for the faith of the Christians
alone is true and leading unto eternal life." This and very many similar
things he said to them, and when he had sufficiently denounced their
blasphemy and godless actions, he caused no small uproar and outrage
among them, for he immediately inflamed their fury, like when a fire
touches a kindling47 reed. They were gnashing their teeth and boiling
like cauldrons and spitting foam with rage, like the waves of the sea
stirred by the wind and crashing on the shore. They were crying out and
inciting one another to murder. "Behold the astonishment!" they said.
"O the extraordinary audacity! Do you see how he mocks us? Look at
how he has made our religion appear dishonored and ridiculed! Should
we not kill him? Shall we not bring death upon him prematurely?" And
they were about to do this, if they had not seen that he was in his final
breath. Nevertheless, longing for virtue overcame the illness, and he
prayed to be killed by them and to die by their hands. How much the
desire for martyrdom returned, how much the longing! But the righ-
teous God, the giver of life and lord of death, sentenced him to martyr-
dom lawfully and clearly, so that the cause of his martyrdom would not
be considered an expected death. 48 But it was the beginning of November
when this happened, in the twelfth indiction. So then these wild servants
of evil went forth from there full of rage and were looking for blood, and
they went to their temple of godlessness. And they made known to all

46. Luke 16:16.

47. ez30Rb(')3.:,6b.:i does not have a corresponding form in the lexica.
Kekelidze translates cyxoro, "dry," and while this perhaps captures the sense of
this phrase, it is not clear that this is precisely what the Georgian word means.
In the dictionaries one finds ez30R(')Rbo, "(firewood) log"; and ez30Rbo, "tree/
branch cuttings, twigs (for firewood, fencing, etc.)." In light of these two words,
and especially the latter, I have opted for the translation above.
48. I.e., a death from "natural causes."
28 Three Christian Martydoms

'bo.'.>('}O).'.) m3bob.:i ~(')v8~6C"l::J!'>Ob.:im.:i 149 o.'.>6~Gb.'.><;p::Jb (').'.)Q OoO ~8("} 8.:im

v8o<;p.:i8.:i6. (!?.'.> ~8(').:i3~::ib.:i<;p bo!'>C"l(')oO~::JW .'.>~.'.>(!?o06::Jb 3om.:i(') OoO j.:i(')om.:i
8d.:i423(')om.:i R(')<;po~C"lOb.'.>00).'.) .:i~!')("}(ryowob 'b~~.'.>O. (!?.'.> .'.)(').'.) m~8G.'.> o.'.>6b(')~~
08("} 3.'.>8!'>.:i30. J.'.>GOb.'.> 8.:ib ~8(')mob.:i150 boJ~(!?O~ob.:io. 151 'b::J<;p.'.>8G.'.> w.:ibba~~
0836::Jb 8ob<;p.'.> (')obb3om.:i 152 !'>C"l(')o6::J~~00).'.>. (!?.'.> .'.>bC"l::J~~.'.>(!? .'.>~::Jo66::Jb
JC"l(')G6o 8ob6o. .:i(').:i8::J<;p (379b 2] .:i8.:i6 (!?.'.>.'.>8::J6fo X,::J(')::Jm. (').:i8::im~ 3.:i8!'>.:i30
boJ~<;po~ob.:i[o] ::id8fo V8.'.>~8o(')::i6::i~ G::JGb~b.:i 8.:imb.:i:· bC"l~C"l ~8::i(')mo
(')("}8::i~o 8.:i(').:i<;pob b.:i.:i6:x,86C"l 38C"l'2Jb <;p.'.>423.:i(')~~b.:i b.:im6C"l::J!'>.:ib.:i 153 8b.:ib~(')m.:i
8obm.:ib.:i. 154 (!?.'.> 8038.:i<;p~::J!'>b 8C"l8~.'.>('}::J0).'.> 155 8obm.:i b(')~~b.:i fo8C"l'2Jb.'.> o~~b-
8C"l(!?o06::J!'>ob.:ib.:i . .:i~.:ib~!'>~j.:i1 56 b::160 v8o<;pob.:io. (!?.'.> 8038.'.>(!?~.'.> bo8(')m::i~::i
JC"l('}GO).'.>. 8b.:ib~(')8C"l'2J.'.>(!? b~~ob.:i v.:iwo::i(')o!'>.:ib.:i. 157 ::Jb('}::JO) .'.>~.'.>(!?oOfo OoO
b6o!'>ob.'.>-o.'.>6 (!?.'.> J~.'.>~.'.>(!? ~o("} 30(')30~03::i d.:i~o JC"l('}GO).'.>O: J~.'.>~.'.>(!?
8o8C"ldG::J3.'.>(!? 158 ~!'>.:i6m.:i oofo j.:i~.:ijob.:im.:i: 159 (').:i8om~ !')("}(')("}6.'.>W
!')("}(')06::J~~0).'.)-0)3b. 3om.'.>(')G.'.> b.:iv::i(,)6::J~O (').'.>o8::i obo~3::J!'>C"l<;p.'.>. (!?.'.>
~bo~.:i3ob.:i 86::i(')ob.:i 8.:ib3~ o~~ob.:i O::JO(').'.>Gb::J!'>C"l<;p.'.>: (')("}8::)~0 OoO 3om.'.>(')G.'.>
8.:i8.:io 0o6o!'>ob.:io <;p.:i .:i80.:i(')6.:i3.:i6o!'>ob.:io. b.:i 0o6::J!'>::J~ m3bb.:i 'o::J3(').'.>Gb<;p.:i
bo836::ib.:i 8C"lv.:i8ob.:ib.:i: 306 .:i(')b ob::JC"l 068C"l(!?.'.>: (')("}8::]~8.:i6 ::JbC"l<;p::)6
o::i~(').:iGb83fo 8C"l8'bo(').:i~C"l!'>.:i6o R::1860. 306 ::Jb::J (')("}8::J~o 8C"lo.:i8o!'>ob.:i 3.:i(')b.:i
o.'.>6~::J!'>.'.><;p 160 ~C"l6::J-38C"l4Bb: 3om.:i(') ob::i ~.'.)~ 3::J(')C"lob 161 (380a 1] 8d~.:i3(')o!'>ob.:i
Ro8ob.:i 'b::J<;p.:i: .'.>~::Jd(')6::J 8b.:ib~(')6o R::1860 8C"lJ~3.:i<;p 8obb.:i . .:i(').:i8::J<;p 33b::J<;p.'.>3
8.:ib 0083.:i<;p(')::J<;p boJ~<;po~ob.:i. 6~ ~J~::J 3::Jd8fo 8C"l8.'.>68~::J!'>::J~ b.:ib~423::J3~ob.:i.
(').:i8::im~ fo8<;p3~3::i ::io~(')o!'>ob b.'.>V8.'.>~C"l!'>::J~O GbC"l(')::J!'>.'.>b.'.>G.'.> (!?.'.> boJ~<;po~b.:i
8.'.>('}0).'.)~0).'.>b.:i 162 .'.)(').'.>8::J<;p 30(')3::J~O OoO 8C"l(')Ro o.'.>(')<;p.'.>oG::J30b.'.> 8obob.:io .
.:i80.:i(')6.:i3.:i60!'>.:io G6C"l!'>ob.:io. bd~::J3b o~(')b.:i. ~'2J(')C"lob~.:i m3b.:i<;p 8oo'bo<;p.:i3b
o~(')b.:i: (!?.'.> 8J~3::J~C"l!'>.:i<;p 163 .:i~bd(').:i3b. 3om.:i(')G.'.> d~o~b.:i<;p3::J J.'.>::J6b . .:i!'>o~ob-
m3b: .'.)(').'.) ~J~::J d8.:im.:i. (').:i8::im~ 3::J(ry 30(')08~6::J!'> d8.:iw 0C"l(!?::Jl'>.'.><;p. (')("}8::]~60
.'.>(').'.> 036.:i ::J8!'>.:i'b8.:i6 b~~ob.:i 80::i('): .'.>(').'.>8::J<;p 808~::Jl'>::J~m.:i 8ob3::J !'>~6::i!'>ob.:im.:i
0.:i(')fo164 fo8<;p3~3::J m.:i3ob.:i m3bob.:i-m3b .:io::16::J!'>b !')("}(')("}6b.:i. <;p.:i 3fo(')G3
mb.:i(').:i: (')("}8::J~b.:i m3m30 om.:i3.:i(')<;p.:i 0.:i6Gb.'.><;p::J!'>~~.:i<;p:- (').:ib.:i 0683 9
0.:i6w0C"l8o~C"l 30 o.:i3C"l. 'boom.:i 165 .:i~'b~.:i30 !'>~~("} w.:i wow.:iw 8C"ld.:iw~~C"l.
(!?.'.>.'.>J~::imo!'>.:i oC"l(!?C"l~b.:i JC"l('}GO).'.>b.'.> .'.)(').'.>8::J<;p 3::J(ry (!?.'.>.'.>J~::)O)C"l O::J~(,)803::J~O
G6C"l!'>.:io b~~ob.:i[o]. 8C"l.'.>J~<;po6::i!'>.:i 166 JC"l(')Gm.'.> bo8<;p.:i!'>~ob.:im.:i. 8C"l.'.>J~<;po6::i
~J~::)O)~ (380a 2] 80000~.:ib ~8::i(')m8.:i6. .'.)(').'.>8::J<;p 8.:i(')o.'.>~060 b~~ob.:i
0.:i8C"lRo6o!'>.:i<;p 167 .:i(')b. b.:iRo6C"lm.'.> ~!'>(')08063.:i~ob.:i<;p:· 8obo~::i 8::J (').:i!'>.:i8o

149. ~(')v8~6C"l::J!'>Obo-m.:i. 150. ~-0. 151. Corrected from b~J~(!?O~ob.:io.

152. (')obb3om.:io. !')("}(')06::J~~O).'.)Q. 153. b.:i6mC"lo!'>ob.:i. 154. 8obm.:iob.:i.
155. 8C"l8~.'.>('}::)0).'.>0. 156 . .'.>~.'.>b~!'>~j.:io. 157. v.:iwo::i(')o!'>o-b.:i.
158. 808C"lofo::i3.:i<;p. 159. j.:i~.:ijob.:iom.:i. 160. 0 .:i6~::J!'>o-<;p.
161. 3::J(')C"lob. 162. 8.'.>('}0).'.)~0).'.>Qb.'.>. 163. 83~3::J~C"l!'>o-<;p. 164. o.:i(')foo.
165. 'b::Jbm.:i. 166. 8C"l.'.>J~<;po6o!'>-o. 167. 0.:i8C"lRo6o!'>o-<;p.
Passion ofPeter of Capitolias (d. 715) 29

those there who shared their unbelief what the holy one did to them, and
they rose up with excessive madness, like the sea stirred up by a fierce
northerly wind. And if news of the man of God's death had not already
gone forth, they would have set upon him with demented rage and torn
his body limb from limb. But for the moment this restrained them, for
the news of his death extinguished their fire like water. Nevertheless,
God, who always reveals the hidden virtue of his servants and grants to
his friends the ripened fruit of their aspirations, relieved the holy one's
illness and granted health to his body so that it could serve the longing
of his spirit. So he rose up from his illness and was restored to his origi-
nal bodily strength, so that once again he walked about through the
streets of the city. For he was seen as a sort of sting for the viciously
demented and was considered a sword in the heart of the invisible enemy,
the one who as father of insults and pride considers the martyr's courage
a personal rebuke. "Who is this one," he says, "who so insults my snares? 49
Who is this one who has the strength to open the door of martyrdom?
How does he defiantly spit 50 on my violence? He incites my servants to
kill him, but I see him defying death. I will not then be the cause of the
kingdom!" For the wretch truly envies both the life and death of the righ-
teous. But the first bud of his downfall, the pride of knowledge, over-
comes envy, and even more, it draws envy upon itself and gives rise to
murder, as long ago with Cain in regard to Abel. They were not then
brothers, for I cannot be persuaded to call brothers those to whom the
baptismal font has not given birth through the Spirit, but who have
received this only through nature. Truly he builds up evil for himself,
and clearly he dug a pit into which he himself fell. 51 "What do you say, 0
fallen dragon, 0 supremely arrogant and exceedingly boastful one! You
may5 2 bring down the tower of the flesh, but you cannot overthrow the
invincible understanding of the spirit; you may kill the humble flesh-
kill it, if God allows you, but the pearl of the soul will be revealed as
more brilliant than a ray of light. Look at me; who am I that with feeble

49. Literally "ambushes."

50. Literally "foam."
51. Cf. Prov 26:27.
52. It is difficult to know how to translate the enclitic -<> here with respect
to the verbs \Q<><>J'C)::Jmo5:i and 8C'l<>J'CJ\Q06::J5<>. Ordinarily this indicates a direct
question, so perhaps the most literal translations would be "Will you bring down
..." and "will you kill ... " We have instead translated in both cases "may," which
better suits the flow of this sentence.
 "<;'(00<;'\"jOW(O_W\"\ "69! ·o.;,qo~G'X.;,qg "89!
~G<;iC8~G [0qog£) wo<;yC~ q2wqog.;, 691 ·.;,w.;,qoww<;ygw.;,q .;,qoqog .;,qo<;iCg.;,~
.;,mw.;,g .;,w~C9Cgqg dJo o~C8~oq.;,q w8o .;,mw.;,g Cgopg GwCg.;,<;y ·qC8mo
-q8.;,w <;yC8 oqog O<;'QC<;yC09m.;,f' o';Jo o~G<;iCQ.;,gw<;> <;'W(lCq, .;,80.;,908 "L
-:.;,qgC\j .;,q~Gq qo<;yW(l 9C[l q8.;,9wq <;><;y<;' wgGmo.;,m GwCGf'G
·.;,G[]w o';Jo 9.;,g~Cgw<;y m.;,~.;,Gf' .;,m :.;,qo.;,w.;,8Cq, .;,qogC\j .;,qog.;,g C[l.;,90~
o';Jo w<;y<;>o8w.;, ·.;,w8.;,f' C(l.;,90~ Cg qw<;y<;>ogw.;, 9.;,g~Cgw<;y ·o~CG8QCg <;>mw8~G
GwCg.;,<;y :.;,qq2w .;,q8.;,w .;,mfow8r <;'W<;yCQg ~G<;iCm.;,q89.;,';J qow<;yfoG <;'Q)
qow<;yfoG ·.;,wogGpw ·98.;,80 o.;,qo~.;,S,G o<;iC9 ·o';Jo w~wq ·.;,qo.;,w~C<;iC9o(l<;>g
9.;,';J-.;,qogw<;y8~-qo~G<;i m.;,f'C<;ymog ·09<;y.;,<;iw';JCg .;,m 09Cp.;,~.;,pwg
·099.;,';J.;,wq2w 09~C8w8 q.;,g qCmw<;iC<;ymC8C Q)<;'O<;yfo <;'Q) ·:oqog O<;'W<;yG~ Cwm
.;,m Cg.;,w w8o CqC GwCg.;,<;y :.;,qo~omGf'oq 9.;,';J-qog q2w-.;,qo~C<;iCmw~.;,qwg
(OO~o8<;yGq "<;'WO<;JW98 <;'WO(lO(lG .;,';Jm m.;,~C<;iC9G~<;ypGC(l o';Jo w~wq
-:q.;,g .;,q.;,mog~ qCmoq8<;y <;'(OOQC9o';J <;'Q) ·qCmwm.;,[]C Q)<;'O<;yfo o';Jo 09~Cgw<;y
·wo~p qog qwopo o<;yG(l .;,w<;><;y .;,wq2w .;,w<;yGq.;,qg m.;,8<;ypw.;, wo<;iCw92q8<;yG
·.;,womGf' .;,m<;iC~o9p<;y.;,~G<;i wC<;yC'X ·.;,qo~G!]Si.;,m8.;,w .;,qo~CG<;i m.;,q8.;,';Jqg
o';Jo w~wq :o.;,qo<;iCQo<;y<;>g(lCf Cg.;,~wg [1qQ8£) o~G<;iC9Cqfwg-qom<;><;y<;>g
<;'U>W<;iCq.;,q,C U><;><;y<;>wo8CqC -:.;,mCq, 9C[l o.;,Siw8 9.;,8wq.;, Cg <;'~Q).;,ggwg 9.;,g "<;y<;-8
~G<;iC9.;,88w.;, <;'1"j0QW<;y8.;,wg .;,qo~8w8 <;'W(lCq, 891 ·.;,qo~G'X.;,qg <;'Q) .;,qomCgpwgC(l
.;,qo9C[l .;,m .;,qow<;ygw .;,qogC\j <;yCog qoGqCo CQqo<;yp Cg w~wq ·<;y.;,q
~ogwm<;y8wg<;>W(l wo.;,9Cq, 9C(l ·:<;'(00<;'\"jOQCCw<;ygw <;'WOQC<;y.;,oq, .;,Gw<;y<;>powg
mCg<;><;y<;' :og.;,G';J o8o<;y<;iw8.;,f' \"j<;y<;' ~09qf.;,m ·:<;'(00<;'\"jO~Gq .;,qomog~ <;'Q) .;,qop
.;,m .;,qog.;,g .;,wo<;iCmw~ ·omw<;iC9g!]C';J ~C<;iCwCGP.;,g.;,m .;,qw.;,o~w';J .;,8<;y.;,wo8
<;'Q) ·omw<;iC~Gm<;yG(lC<;i WOQW8pg.;,q ·o.;,qow<;ygw o.;,G8Qoq ·.;,q.;,w<;yCo~p
.;,q<;iC8.;,w o~CwCGf'g<;y.;,~ ·08.;,~oqG o~2q.;,g qG[].;,g ·:9C99g[]o ~G<;iC8<;yw8Q
og.;,m9C(l Q)<;'~.;,Gf' 09o';Jo <;'Q) ·.;,w9C[l 9.;,';J-<;>W<;y<;'\"jO qw8g ~Cm8G9.;,';J 9.;,g.;,
:o.;,qo<;1Cw9Gg~<;y<;'\"j o<;y<;>fo <;><;y8ro';Jog :o.;,qo<;iC<;ywq8 m.;,QGqfn.;,\j qG[].;,g O<;><;iCwq.;,q
:qCoqwgogC(l o<;y.;,Si .;,8<;y.;,wo8 o~G<;y.;,G8oq :.;,wo~.;,8908~<;yQ .;,wogC8.;,m
<;y8<;>~pg 9C[l wwCGf'.;,';J.;,m ·.;,qw8<;ywfG 9C[l OQC88~C<;i <;'WO<;yG~pG .;,wo8<;yws
Sutopt{j.tVyY UV!JS!.llf;) iJiJ.llfL OS
Passion efPeter ef Capitolias (d. 715) 31

flesh I battle you, who are incorporeal? I will overthrow you violently
with a brilliant defeat. Love covers me like a shield; I have the hope of
salvation as a helmet. The shield of faith is turned to you; it will keep me
concealed from your arrows, and they will be made to fly back at you. I
have an invisible sword that cuts off the heads of the mighty-that is, the
word of God. 53 I will sling three stones at you and smash you to the
ground like Goliath by calling on the Father and the Son and the Holy
Spirit. 54 The human body is destroyed, but it has been invigorated 55
through partaking of the divinity. You have fallen down from above, but
I have been raised up above every power by Christ Jesus my God and
your creator and judge, and he has granted me strength 56 against you."
In this way the eternally remembered martyr for truth cried out against
him. But like a serpent with its head crushed to pieces, he was still work-
ing evil with his tail, 57 shamelessly stirring up his servants to take ven-
geance for this, and they were threatening the holy one severely and
showering him with insults. But he stood unafraid with a fearless mind,
on account of his willing anticipation of death, for this was his preoccu-
pation both day and night. And all of his family, his neighbors, and his
friends were pleading with him intensely to turn away from the rage of
these fearsome men, but he, saying, "May the Lord's will be done," made
himself more and more conspicuous to the enemies, for he knew the say-
ing, "Whoever confesses me before humankind, I will confess before my
Father in heaven"; 58 and also the one that said, "If you are silent, my soul
is not pleased with you." 59
7. Therefore, they could not endure his extreme audacity, for it
seemed challenging to those who heard his godly witness. That is why

53. Cf. Eph 6:16-17.

54. Cf. I Kgdms 17.
55. 8C'lod.:.Mc;'.?~.:, does not have a corresponding form in the lexica. It is
obviously related to d.:.Mc;'.?~O, which means "sinew" or "vein." I have chosen the
above interpretation as reflecting the antonym of "enervate." Likewise
d.:.Mc;'.?C'l3.:.6-rl8fo means "to strengthen" and the modern Georgian word
d.:.Mc;'.?38.:.2).:.Mo means "strong." Kekelidze's translation is not particularly help-
ful: KaK 6b1 lKHAaMH, "like veins, tendons."
56. Possibly also "courage."
57. Cf. Gen 3:15; Rom 16:20; Apoc 12:4.
58. Matt 10:32.
59. Cf. Hab 2:4.
 ·uop!p:i :ii.p u! Ggwoc;,1:1
1lup::i:i.i.io:::) "8L I "UO!l!P:l :lljl U! c;,89GG9 1lup::>:l.l.IO:::) "LL I ·rooc;,f!c;,.;:;,c;,f! "9L I
·qoc;,9wq, -~LI ·g_g_m;iGgw<il "t,L I ·9_<ilqoc;iw.;:;,G9qgc;,<ilc;,Qwg8 "f:L I
·qw9G'XG ·u1 ·ro_oQG8GQgc;,<il "Ill wp qGf!c;, ·all
·c;,qq£w c;,q8c;,w Groo9f roGgc;,9c;, ·o.;:;,cxg, qo'Xg,c;,ro c;,9<;> c;,w.;:;,c;,9Q <;'(D(DOQG98GgG
GwGgc;,9 ·q9c;, Qo9c;,gg,Gf c;,qc;,9ogc;, qG09G~Gwg ogGrowc;,9 c;,8oc;,go8
:q£w-c;,qo<;iGgq c;,rowc;,g roc;,<;iG.;:;,c;,fl~Gg, roGgc;,9c;, ·roc;,rosoe qoGoQc;,r c;,89c;, ·roc;,'Xg,c;,ro
c;,9c;, ·ow9G'XG Ggoc;,9 Gw gc;,Gf!w ·q£w-c;,w.;:;,G<;iGg8c;,<;iwg8 wGgwoc;,9 c;,wogGq
·qGogw<ilG<il roc;,.;:;,w9c;,gc;,q wc;,89GG1:1 o.;:;,Ggw9 :c;,qo<;iG9wq8 roc;,q,Gq,og c;,ro
·c;,qo<;iw.;:;,c;,9<;i roc;,8.;:;,wQ.;:;, ·c;,qo<;iG<il-q£flQoq roc;,.;:;,o<;lroc;, c;,qoqc;,q c;,qo<;iG9c;,Gflwg
-w8d' ·oc;,8GgGs c;,rogGg, qGogG8Gwg ·c;,qc;,w<;ic;,9c;, c;,q<;iG98c;,wg gGrow~G wG9qG
GwGgc;,9 ·c;,qc;,9ogc;, roGg9c;,wo8 :c;,qc;,roog~ c;,Gf!9f c;,qo8qwof'9c;,~ roc;,gw<ilrogGg, c;,ro
·oc;,qo98c;,wg o<ilo og<ilo~ roc;,8qwof'9c;,~ c;,c;,9wq, c;,gc;,p9QG gog,c;,g ·gc;,<ilwo.;:;,G89or
c;,qo<;iG9c;,qwc;, c;,gc;,w qog c;,qo.;:;,G<;iGgwf! c;,<ilrowg9c;,~ o<ilo o.;:;,Ggw9 ·[o]c;,qoroog~
O<;'QGgc;,8flwg c;,gc;,p9Q <;'Q) :c;,roGq, c;,w9c;,roflc;,q c;,ro'Xc;,ro ·c;,o~oog [1EI8£] 9Llroc;,f!c;,.;:;,c;,f!
c;,w.;:;,c.;:;,wQorc;,P c;,ro m·qc;,c;,9wq, wwoog oc;,9 og<ilo~ GqG ·:qc;,g roGfl~Gc;,
wo9G~ o.;:;,GgGf!w 9Gog <;'Q) ·o<ilo roG88oGg, <;'(DO.;:;,or9w<;i <;'Q) <;'(DO.;:;,OQW9flrc;,q
·qGro<;iG8of'Qgc;,c;,ro roc;,gGf!w c;,ro roc;,8qc;,9q, G8qc;,g c;,ro ·c;,woc;,qo.;:;,G<;iG.;:;,c;,88G c;,ro
c;,qo.;:;,G8G8f!G c;,qo<;iwg8 <;'WOQGgwf! ·qwgGG1:1c;, O<;>QG9Gogroc;,P <;'Q) O<;'QWWgw<ilrog
GwGGPG w.;:;,wq -:c;,gc;,w G8c;,w89ws oc;,fowfl .;:;,ogqsc;,ro c;,ro .;:;,o<;iwg.;:;,c;,gc;,w
vLI ·gc;,gc;,<;iGgw<il qofl~G GwGgc;,9 m ·gc;,<il-qo<;iw.;:;,G9qgc;,<ilc;,<;iw98 ·oc;,qoc;,GflQoq
mqow9G'XG qoc;,9 c;,qo.;:;,8c;,9g [9Gog] c;,w.;:;,c;,8c;,9g oc;,gGf!w wofl~G GwGgc;,9
:gc;,<il-c;,wc;,8'Xgc;,Q o<ilo wroc;,<;iG8GQgc;,<il roc;,.;:;,f2,G-qo8c;,w ·owc;,g oc;,gGf!w qwfl
-9c;,G GwGGPG c;,ro ·q£w-qog c;,w.;:;,GgGf!w wo9G~ ·oc;,<;iGQ09c;,gg,Gf OLic;,op-qGf!c;,
GwGGPG ·gc;,<il-qog roc;,8qwof'wgc;,<il c;,ro c;,qoroog~ roc;,<;iGgc;,8flwg ·wo<;iGro-qo.;:;,Gqc;,q
qc;,c;,9wq, c;,q.;:;,G<;iG9roGGq 9Gog qog c;,qo<;iw98c;,wg c;,q[o]w9owqo9Q c;,9G~Gog
·owc;,g og<ilo~ oc;,9 wwoog o<ilo gc;,g.;:;,Ggw9 ·gc;,<il-c;,w.;:;,c;,Gw c;,q.;:;,G<;iGgoroc;,g
c;,qog,og, <;'Q) ·c;,qf'oQqc;,q roc;,.;:;,8wfl c;,q8c;,P :o<;>CDQ<;><;y<;> c;,w9ro£f'g c;,qogc;,ro9wo
O<;'QW98c;,wg c;,rogGf!c;, c;,q.;:;,Ggw9 ·c;,qo<;>WQ<;'<;y<;> c;,qo98c;,.;:;,pg ·c;,qqoroo.;:;,w
c;,qop ·c;,qqo9c;,gw :ogc;,qo.;:;,w9c;,g o<ilo og.;:;,GgGf!w w9c;,gog c;,rowc;,g qGg8fl
SutOpt(JJ,V]V UV!JS!1,1f:J iJIJJ,1f.L l£
Passion ofPeter of Capitolias (d. 715) 33

they made known the righteous things that had been said to them in
writing to cu mar, the son of Walid, the tyrant of the Arabs. cu mar was
a very cruel man with fear flowing from his eyes, who had authority
over the Arabs settled in Jordan, and when he received their letter, he
wrote to one named Zora, who had been given authority by him over
the Trichora: 60 "Bring forth the holy one and question him as to whether
the things that were said about him in writing were true. And if he
denies their account, he is to be set free from torture, for you know that
many people say many such worthless things through delirium, 61 since
it is known that the mind suffers and is enfeebled along with the flesh.
But if he seems resolved and insolent, having a steadfast and unchange-
able mind, and he confirms these same thoughts and words, lock him
up in prison and in chains and then make known in writing what has
been said about him." When Zora received this letter and he came to
the city of Capitolias, he sat on the throne and ordered them to bring
forth the holy one, who came forward having his confession ready from
the beginning. 62 Then Zora ordered that the ruler's letter should be
read aloud, and after it was read, he said to the holy one: "The emir"-
for so they call the ruler of the Arabs-"as an example of his love of
humanity, has given you an opportunity to answer here, in order to
avoid blame and save your life. It also seems right to us that if, on
account of derangement from some illness, someone says something
unseemly, not to penalize or impose punishment but instead to pardon
him or her on account of the illness. Therefore, how much of what they
have written to the emir is true, for the law does not punish unintended 63

60. The Trichora is the three cities of Capitolias, Gadara, and Abila in
northern Jordan, which were part of the ancient Decapolis in this region.
61. e36(')l'>.'.>2).'.>6b(')~~(')l'>ob does not correspond to any form that I am able
to find in the lexica or in the TITUS database. Kekelidze translates, BO BpeMH
6oAe3HH, "in times of illness." The sense of the passage would seem to indicate
that the word should mean something along these lines. Nevertheless,
e36(')l').)\}(v)~~o means "fully conscious, alert," according to Rayfield, Georgian-
English Dictionary, 2:1574. Perhaps the infixed 2).'.>6 is then meant to shift the
meaning to "unconscious," although this would be unusual for Georgian. This is
the solution, however imperfect it may be, that I have tried to reflect in the trans-
lation. Alternatively, perhaps this is either a misprint or a scribal error for
e36(')l'>.'.>36[Jl'>~~[)l'>ob, a word meaning "madness" that occurs in a related form
just below in Zora's speech.
62. Possibly also "having with him his original confession."
63. Literally "ignorant, unaware."
34 Three Christian Martydoms

(2.'.> 5j 2).'.>6be3oa J(Y}M(3ITT.'.> Q.'.>6X,3.'.>(2. b(Y}~(Y} bj~b.:, bOJj(QOCQ. M.'.>8::JITTj

MO(Q(Y}f>om.:, CQ.'.> m.:,5.:,~8(Y}f>om.:, .:,(,).:,8e30M::JCQOITT.'.> ooof!M(Y}f>o~ 3.:,(,)m 006-m3b:-
0.:,(,)5.:, .:,(,).:, ITTj 006 o.'.jb5o m.:,30 m3bo Q.'.>6'.X,3.:,m.:,- 0.:,5. 3::JM3ob d.:,~-j(3 .'.jbfo[a]
[381a 2] 0060. ati(Y}~(Y}W j3.'.>M-f!.'.>3 (>).:,b.:, o0o 0083.:,6 mdj8.'.>CQ 005- 0.:,5. CQ.'.>
\J.'.>M3::JW (3b(Y}36::Jf>j~O b.:,bow m3bb.'.>:· obo3om.:,(,)b.:,30 j.'.j8(Y}f>wob bobb~m.:,
80::JM m3b60. (2.'.> aoo(Y}l)(>)(Y}l)OO) oom3bo5j~5o b.'.>\Jf!.'.>~(Y}l)0~.'.>(2
0.:,5.:,'b(,).:,bor>wob. CQ.'.>'2J.'.>Mj~.'.>W a(Y}do5o(Y}r>wob: 5j 0.:,5be3oa m.:,3b.:, m3bb.:,
bOJjCQOCQ 3 b.'.>f!j.'.>M[J~(Y}: b(Y}~(Y} 8.:,5 fJjM5o CQ.'.>Of!35.:, 8b.:,b(,)3.:,~m.:, 808.:,(>)m:
(2.'.> 3om.:,(,) '23MO.'.>CQO (2j80~0 od85.'.>. 179 3om.'.>M(3.'.> 8.'.j5o8.:,5 dMoboob-8.'.iow.:,(,)8.:,5
80<23ob.:,8.:,5. 180 '23MO.'.>(QOITT.'.> J.'.>(250::JM::Jf>Om.'.>. (2.'.> O::JjdM\Jj5or>o~om.:, (35(Y}50m.'.>
mdj.'.> 8.:,mw.:, 808.:,Mm: Joo8.:,Moob.:, o0083 .:,(>).:, 30f!j30. .:,(>).:, (Y}(Q::Jb 8.:,.'.jb(Y}3b
floao [.:,(>).:,]bo8Mmo~o 181 (35(Y}f>Ob.'.>a. tJ.'.>8ob.:, 8ob-of>M b5::Jj~::J50b.'.> flo8ob.:,a. (2.'.>
M.'.>a o0o 3mdj Joo8.:,Mo6 .'.>Mb 8.:,006:- obo mdj.:, CQ.'.> Jj.'.>~.'.>(2(3.'.> wowom.:, CQ.'.>
f>M\Jf!o63.:,~om.:, .'.j8om.:, (2.'.> O::JjdM\Jj5::Jf>o~om.:, e36(Y}f>om.:, .:,~o.:,(,).:, 182 Jomo~o
.:,~b.'.>.'.>M::Jf>.'.>a. (2.'.> Jj.'.>~.'.>(2(3.'.> \J.'.>M8(Y}OJdj.'.> M.'.>Q 02)0 omdj.'.> OOM3::J~· (2.'.>
j8M.:,3~oboe3.:, oobdofo 00M3::J~b.:,:. obo (>).:,a obS.:, 183 'b(Y}(>).:,.:,b. 3om.:,(>)e3.:,
l)(,)d.:,5o5j~ Ofj(Y}. O:JJMj~O b.'.>OfjM(Y}f>O~::JW 8obe3.:, IJ8ow.:,a 02)0:· [381b 1] (2.'.>
IJ::JMOm .'.>j\Jf!.'.> (Y}8.'.>M.'.>b M.'.>a o0o od8fo: 184 CQ.'.> f>(,)d.:,605.:,a (2.'.>(23.:,: 185 (,).:,am.:,
.:,(,).:,306 dMobo::J.'.>5::JITT.'.>2).'.>55o jQ[J(Y}5 186 oob~3.:,w 8obb.:,: b(Y}~(Y} 02)0 O::JJMj~O
CQ.'.> b.:,3f!M(Y}5o~ob 3f!M(Y}5o~o. 8(Y}IJ8.:,~of>ob.:, .:,(,).:, CQ.'.>830\Jf!of>o~ od8fo: 187
.'.>M(3.'.> CQ.'.>b<3bM[Jf>(Y}(2.'.> d8fo(2 d3o~ob-b.'.>d8ob.:,. .:,(,).:,8::JCQ j'23M(Y}ab~.:, JMj~O
dMoboobo bOf)j.'.>Mj~OO) m.:,5.'.>oooJM.'.>. 188 JMj~ITT.'.> 8.:,m b.'.>OfjM(Y}f>O~ob.:,m.:,. 189
CQ.'.> m.:,5.:,8(Y}d8::JCQ.'.>CQ o.'.jj8::J3CQ.:, 'bomb.:, 8.:,b 8(Y}\Jf!.'.>~::J5ob.:,b.:,. M.'.>8::Jmj j\Jf)(Y}CQ.'.>
3om.'.>M8ow 3om.'.>M(3.'.> 'bomo 2).'.>foo(Y}bof>b a(Y}MJOfo~b.:,. OoM::JITT30 8(Y}\Jfj.'.>~::J5.'.>a
bj~O::JM.'.>W .:,ti(Y}3.:,5 3f!(Y}'23b a(Y}~j.'.>\J::Jb.'.>:· obo (,).:,a obMom .'.>~::JbMj~or>(Y}w.'.>.
j~OCQ 'bo8(Y}OJdj8j~O 02)0 Sm.:,3.:,(,)0 .:,(,).:,l)m.:,a. OITT.'.>3.'.>M(Q.'.> b5o5.:,b.:,. (2.'.>
f)(Y}3~0ITT-J::JMd(Y} oo8(Y}JM05fo 030~60 (2.'.> fomob.:,360 m3b60. m.:,3ob.:, m3bob.:,
808.'.>MOJ:· M.'.>8::JITTj bOJj(QO~ob.:, 1Jo6.:,8.:,j1Jf!05o~ Ofj(Y} bo5o 02)0. (2.'.> a(Y}d.'.>CQj~
2).'.>6b~3ob.:,. M(Y}8o~o O::Jj(22).'.> (Y}MO),'.) ITTj::JITT.'.>:· 3ofoae3.:, (Y}8.'.>M. Sm.:,3.:,(,)0
o(Y}MCQ.'.>5ob.:,190 .:,(>).:,f>m.:,a. \J.'.>M3ow.:, m3bob.:, 8.:,Sob.:,. 191 .:,8.:,b 0(Y}5o5.:,b.:, 192 8(Y}jJCQ.'.>
J.'.>CQM::Jf>.'.>a. O::JQM::Jb b.:,fo6M::J~Ob.'.> J.'.>(30b.'.>a. (2.'.> [381b 2] Sojmb(,).:, 193 ao(Y}f>o~b.:,.
CQ.'.> 3om.'.>M(3.'.> MJofoS.:,5 194 .:,~8.:,bj.:, MJofoa. M.'.>8::JITTj o0oe3.:, bobb~ob-83'.:,80~0
(2.'.> a(Y}bobb~o J.'.>(30 Ofj(Y}. 8.'.>M.'.>(QOb 85::JM3::J~ 8J~30~(Y}l)ob.:,. l)(,)d.:,5.:, M.'.,O),'.)
JMj~O 800f!3.'.>5(Y}5 8obb.:, IJ8ow.:,a 02)0:·

179. od8foa. 180. Correcting 80<23ob.:,8.:,::J'23 in the edition. 181. bo8::JMITT::J~O-

l 82 . .'.>~O.'.>M.'.>Q. 183. ob8.:,a. 184. od85.:,a. 185. (2.'.>(23.'.>a.
186. Correcting jQ::JITT5 in the edition. 187. od85.'.>a. 188. O::J::JJM.'.>a.
Corrected from m.:,fo O::J::JJM.'.>. 189. b.'.>of)M(Y}f>o~ob.:,am.:,. 190. O(Y}M(2.'.>5ob.:,a.
191. 8.:,8ob.:,a. 192. 2)(Y}5or>a-b.:,. 193. 8ojmbM.'.>Q. 194. MJOfoa8.:,5.
Passion ifPeter q[Capitolias (d. 715) 35

transgressions? Spare yourself and do not hand over your flesh to tor-
ment and your spirit to death, for we have been taken by great concern
and sympathy for you. But if you will not save yourself from torture, no
one can save you; just deny what they say you said and go home alive."
His blood relatives were crying out similar things to him, and his close
friends were sorrowfully urging and cautiously pleading, "Do not deliver
yourself to death, 0 beloved!" Nevertheless, he shut his ears to these
sorcerers, and when it became very silent, like a brave royal soldier of
Christ, with great boldness and a fearless mind, he said to them, "I am
speaking the truth; I am not lying. 64 I do not ever recall any deception
of the mind 65 during the time of my illness, and what I said then is
true." He said this, and with a great and brilliant voice and with a fear-
less mind, he again professed the good confession, and he said again
what he had said before and also added much more to what he had said
before. And when Zora heard this, as he had been ordered, he handed
over the holy one bound up into prison. And in a letter he informed
cumar what had happened and issued a decree that none of the
Christians should be allowed to go to him. But even though he was
bound and detained in prison, he did not forget charity, and he did not
rest from doing good deeds; but being a prisoner for Christ, he was
bound with the inmates of the prison even more by love, and he used
the oil of grace as a coworker, for he knew that as oil makes the fighter
fat, so charity also strengthens the soldier spiritually. Therefore, while
he was accomplishing this, Walid, the previously mentioned ruler of the
Arabs, fell into illness and gathered his children and relatives to him-
self from every region, for the illness was a herald of death and threat-
ening his departure, which occurred two months later. Therefore,
cumar, the ruler of the Arabs of Jordan, went forth to his father. The
boldness of the blessed man Peter came to mind, and he told his father;
and 66 as iron sharpens iron 67-for he was also a bloodthirsty and san-
guinary man, always breathing murder 68-he ordered that the holy one
should be brought forth to him in chains.

64. Cf. Rom 9:1.

65. Literally "my lying of the mind."
66. Kekelidze suggests adding something along the lines of "he sharpened
him" here. Nevertheless, I have translated the text as it is in the edition, and the
addition seems unnecessary.
67. Cf. Prov 27:17.
68. Cf. Acts 9: I.
36 Three Christian Martydoms

8. 'Q.:iM8Mo3<!:?06.:, ~J~O '9.:i(\")883.:i6ol'>o<!:?o .:,Bobo. .:,~8.30WMOl'>~<!:?o

b.:iJow.:i(\")m.:, 8.:i<!:?081.l(\")l'>M<!:?m.:i: w.:i QMmb.:i 0.:,63.:,(\")o\.).:, m3b.:ib.:i. 003ow.:i o.:i<!:?.:iob.:i
.3.:i.300('}<!:?0<!:?0).)\.).:,. 195 d8fo l'>(\")d.:i6ol'>~<!:?0 8ooo8om.:i voo6m.:i. 800(\)
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198. m.:ifo '9.:i(\")8.3w.:i in the edition. 199. oo~Wo.'.>O. 200. 8.:,8.:,0.3.:iom.:ib.:i.
201. 8o~ol'>o-w. 202. 'bow.:i ow3.:i in the edition. 203. J~Mmbo3ob.:iom.:ib.:i.
Passion efPeter ef Capitolias (d. 715) 37

8. Thus the one who was to bring him there was sent forth, riding
on swift horses, and on the first of January he reached the city of
Capitolias. He did as he was ordered by presenting the letter that he
had brought from there and by leading forth the holy one in its stead.
And the martyr had been locked in the confinement of prison for one
month, bound with chains on his neck and with shackles on his hands.
Therefore, when they completed their journey, they came to Kassia,
which is a mountain overlooking the city of Damascus, where once had
been the beautiful monastery of St. Theodore, which was abounding69
with virtuous monks. But recently the Arab tyrants took it from their
control7° and built palaces for themselves, where at that time Walid,
the tyrant of the Arabs, was found in the throes of illness. But what
nearly slipped past me is not inappropriate to add to the account. 71 This
godly man went forth from the city of Capitolias like a sheep led to the
slaughter; he neither resisted nor cried out nor opened his mouth; [he
went forth] like a spotless lamb about to be sacrificed. 72 A great multi-
tude stood with him, amazed at the glorious radiance of his face.
Fathers neglected their own affairs, mothers disregarded the care of
their families, unmarried women braved the stares of men, newborns
abandoned their mothers' breasts; for longing for the martyr mar-
shaled73 them all, and the cause of the yearning drew them all to receive
his blessing. And he appeared as a man of heaven and an angel on the
earth unashamedly in the chains of the Lord. The fetters were placed
upon him like bridal adornment, and he had a joyful face, as one going
forth not to death but to a wedding feast, truly a brilliant sun on the
earth and emitting rays of blessing on all. So he went forth with the

69. Peeters suggests reading instead Bw:Jl'>!>M:J, which he translates as

"founded in the past by"; see Peeters, "La passion de S. Pierre," 307. Nevertheless,
this word seems to mean instead "situated," and the text makes sense as it
stands.
70. Literally "separated it from their portion."
71. This sentence is difficult, and I have translated it as literally as possi-
ble; Kekelidze's translation is roughly the same.
72. Cf. Isa 53:7; 1 Pet 1:19.
73. 6J:JW!>Mm-6di.::t~!>M<"ll'>W!i is an unusual form that does not find an exact
match in the lexica. 6J:JW!>Mm6d~~:i5o means "general [Feldherr]," and
6J:JW!>Mm6m:i3:i(\')o means "commander-in-chief." Other related forms mean "the
position of a general," including 6J:JW!>Mm6d~~M<"ll'>!io. 6J:JW!>Mm6d~~:i630~0
means "commanded." Kekelidze translates this verb as pyKOBOAHAa, "led."
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Passion ofPeter of Capitolias (d. 715) 39

people leading the way until the village of Maro, which is two miles
distant from the city. And they were all singing praises, crying out
"Kyrie eleison." They bent their knees and were touching his body with
faith, as a source of blessing; they asked for his prayers and were moist-
ening the ground with tears. When he had gone forth a little distance
from the town, he blessed them all with the sign of the cross, and with
many words he bid them to love and fear the Lord and to do what is
right and just at all times. And he forcefully persuaded them to return
home. And so he completed the journey, and wherever he saw a monas-
tery along the way, he entered in to offer prayers to God and to greet
the monks and to ask for help from them. So after traveling for three
days, they reached Kassia on Friday evening, and 0 Umar was informed
of their arrival. And the martyr was secured with shackles and by
guards for the whole night.
9. But he was ordered to appear before 0 Umar at dawn. When the
holy one was brought before him, 0 Umar did not frighten him with rage
but took on a calm appearance-not that he had been softened by a
spirit of mercy but because he had become the mouth 74 of his father the
devil, who desires the perdition of all human beings and that they
should not attain understanding of the truth. Then he said to him: "I
have heard that you spoke many blasphemies, albeit in the throes of
illness, and I believe that you were sick in your spirit on account of an
illness of the flesh. But I also know that after your release from this
illness you were saying the same things that you said while you were ill.
Yet as evidence of my great love of humanity, I offer you a chance to
escape judgment. Confess your error, and your mistake will be let go;
there will be either life or death for you." When the martyr for Christ
heard this, he was neither afraid nor frightened and did not abandon
courage of thought, but he responded even more audaciously and fear-
lessly than before: "I will not cease to worship Christ, whom I call my
God. But you, being blind in mind, believe in a false prophet and pro-
claim him as the messenger of God. Behold, I am ready for the wounds,
for crucifixion, for burning, and to delight in every kind of torture; I
will delight in them; on account of them I will be joyful." When the
insatiable 0 Umar heard this, he roared with his heart like a lion. Then
he handed over the holy one to his father Walid, king of the Arabs, who

74. Or "face."
40 Three Christian Martydoms

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Passion efPeter ef Capitolias (d. 715) 41

ordinarily was savage and monstrous, but then, on account of illness,

had naturally acquired an increase in wrath. He said to the holy one:
"Why am I hearing talk about you? 75 So be it if you want to confess
Jesus as God, even though he is a man and servant of the Creator. Why
have you insulted our religion? Why have you said that our peaceful
prophet is the master of deception and the father of lies?" And the holy
one said to him: "I have not ceased nor will I cease to confess Christ as
my God and Creator, the judge of the living and the dead, as he has
authority over all things. Nevertheless, this one who calls himself a
prophet is called out as a slave of my Christ, as a liar and a deceiver.
You have heard the cry of the father of God 76 David, 'I spoke before
kings and was not ashamed.' 77 So you are a king, but you are not more
honorable than God. Do you threaten me with tortures? These are
sweeter to me than honey. Do you sentence me to death? It is preferable
to me than life. Understand then that you cannot alter the resolve of
my mind, for in Christ Jesus I live and move and have my being. 78 This
is my desire; this my longing-to die for my Christ, because he willingly
died for me and rose on the third day and ascended with glory so that I
might inherit life, which he promises for shedding one's blood eagerly
on his behalf." 0 blessed tongue like the tongue of the chief of the apos-
tles! 0 blessed intellect, to whom not flesh and blood but the Father in
heaven has revealed this! 79 0 thrice blessed voice that gladdens the
angels and puts the devil to shame, whom God has inscribed in the
book of the living! Behold the theologian, clearly proclaiming the truth
before kings and princes! 80 You are blessed, 0 priest Peter. I think that
my Lord spoke to you thus three times: 81 "You, Peter, are the

75. Literally, "Why are there callings to my ears about you?"

76. Or possibly "the godly father"-the form is uncommon. Nevertheless,
in §15 David is explicitly named the "father of God," and so we translate here as
well.
77. Ps 118:46 (119:46).
78. Cf. Acts 17:28. Version A and the Sinai version of the Old Georgian
Acts of the Apostles do not include "and move and have my being." Version B,
however, includes the full passage from the Greek. See Abulaze, ed., ll:i38[J
8<'lGOj~(!?ITT:>. d3[l(!?O b[l(!?fo\)[JM[Je>oll 8ob[JC!_J30ITT; and Garitte, ed., L'ancienne
version georgienne des Actes des Apotres.
79. Cf. Matt 16:17.
80. Cf. Matt 10:18.
81. The text is difficult here, and the meaning is not clear. I have largely
followed Kekelidze's interpretation, but the syntax is irregular. Perhaps the intent
42 Three Christian Martydoms

b0Bo3oe30 b.:i(')\jBj6<'l:J5ob.:i[o]: Bb0.:i3bo .3oo(')O B<'le3od'CJ~m.:i m.:i3ob.:i. (!?.'.>

b.:ib'::'.)'803:J~Ob.'.> J~ooom-B.3EJ(')<'l5:J~Ob.:i: (!?.'.> .300(')0 .:i~odb.:i6w(')oo~ob.:i
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5(')\58063.:i~o Bfom<'l5o 8<'l3~ob.:i b<'l'B~ob.:io:· B(').:i3.:i~ .:i(')b B.:iw~o 0060. w.:i
~o(')b jB(').:i3~obm.:i oobbB.:im.:io: o.'.>(')fo 217 (').'.)O).'.) .'.)(').'.) ljo.:i~ :X:J(')<'l36ob.:i
o.'.>63.:i3(')C3('}0) booEJ'CJ.'.>O. Jj.'.>~.'.>(!? l)ofoBwo5.:i(')ob.:i30 .:i~3owom:,
10. obB6ob (').'.)Q booEJ'CJ.'.>60 218 obo l)Bowob.:i6o 219 j~O(!?b Ba~.:i3(')b.:i. (!?.'.>
(383b 1J obo~.:i '::'.ldG03:J~<'l5.:ia w.:i b0Bo3oe30 e36<'l5ob.:i[aJ: 0.:i633(')w.:i
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m3b: (').'.)O).'.) \j.:i(')EJ3.'.>6:J5j~ odBfob OoO B.:iBj~.'.>Q? m3bb.:i. O:JJ(')o5.:ib.:i Bob a~om
boB(').:i3~ob.:i B.:iB.:im.:i (!?.'.> wow.:im.:i. B<'ld.:i~.:idom.:i (!?.'.> B\jo(')m.'.>. j'l3.'.>~0).'.) (!?.'.>
B<'l6o5ob.:i '::'.)~~ob B'bow3o~m.:ib.:i. d.:i~m.:i m.:ifo (!?.'.> d.:i~\jj~O).'.),
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l:J<'l3~.'.>Q?-o:J5j~Ob.'.> B<'l\j.'.>Bob.'.> 030~0>.'.> (!?.'.> m3bm.:ib.:i. (!?.'.> :Jb('):Jm \jofocl:J
l:J<'l3:J~m.:ib.:i ao(')om-j(')m .:i~B<'l:JJ'::'.Jomo6 B.:i 0o6o5o~o ofoo:· (!?.'.> J'CJ.'.>~.'.>Q?
bj.'.>~ob.'.>o.'.>6 ljofooo 8<'l3~0U.'.> o(')ob.:i B<'l:)Jj:JO><'lb B.:i('):x'::'.Jofoo J:J~O (!?.'.>
B.:i(')e3bo60 'BO(')JO, (!?.'.> BoOj:J5j~ odB6ob o.:i6:x,3ob.:i 221 a~om o(')m w~o: (!?.'.>
ob(')om Bo<'lmbob.:i w~ob.:i O:)B<'lJ(')05<'l6 l:J<'l3:J~O d.:i~.:ido, (').'.)('}(!?:)6m.:i 'bow.:i
V<'l(!?:J5j~ OEJ<'lb b.:ibo~o d(')oboobo. m.:ifoB<'l\j<'l(!?:J50m.'.> 8<'l3:)~0).'.)
o(')ob<'lo(')<'l[a]b.:i d(')oboo.:i6om.:iom.:i: 'CJ'B(')<'lob~.:i 222 (383b 2] B.:imom.:i.
(')('}Bo~m.:i b.:iB~wo~('}Q (!?.'.> b.:iB<'lfo'b6<'lO b.:ibo (!?.'.> vobo 'b:J(!?.'.> ow3.:ib. (').'.)O).'.)
Bbo~30~ odB66:J6 B<'ljmBo6o~m.:i B.:im o.:i6:x,3.:im.:i B<'l\j.:iBob.:im.:i. 223
b.:ibooJo5.:ib.:i. (!?.'.> OOOj~OO).'.> (!?.'.> (!?.'.>j5j(')3:J~OO).'.) m.:i3om.:i BQ?o<'lB.'.>(')O
OEJ36ow B<'l\j:Jbo6o (!?.'.> B<'lfo'b<'l66o. 3om.'.>(')(3.'.> ('):)(3.'.> Bbow30~60 m3bob.:i

217. o.:i(')foo. 218. boo8- 060. 219. 150-b.:i. 220. 8-m.:iob.:i. 221. o.:i6:x,3ob.:io.
222. 'CJ'B(')<'lob~.:io. 223. B<'l\j-Bob-om.:i.
Passion ofPeter oJCapitolias (d. 715) 43

steadfastness of faith, like Peter the head of the apostles, and the holder
of the keys of the kingdom of heaven. And like Peter the priest-martyr
of Alexandria, you are the servant and preacher of the Trinity and the
radiant light of the whole world who purified the dwelling place. Your
grace is great and worthy of greater praise." But so that we will not
extend the discourse beyond what is appropriate, let us return again to
the present topic.
10. When the tyrant Walid heard the holy one's words and saw the
firmness and conviction of his mind, he was amazed at the steadfast-
ness. He could not tolerate the holy one's audacity, and he boiled over
with rage. He ordered cumar, his son, to send him away to the land of
his parents, to torture him there. And he gave the following judgment
regarding him: "Let him be led forth to his fatherland in order to
gather a crowd for him of fathers and mothers, citizens and foreigners,
lords and those bearing the yoke of servitude, with women and virgins,
the old and the young, and above all the children and relatives of the
all-praised martyr himself, and then let the reviling tongue be cut out
from the root before them all. And again on the next day have his right
hand and left foot 82 cut off before all the people. And he should be free
from the force of torture for one day. And then on the fourth day let the
whole city assemble, as many as are called by the name of Christ, by
calling together all the Christians of the Trichora, especially those
whom they have invested with priestly and monastic status and rank, so
that they will be witness to the savagery of the martyr's unbearable
tortures. And let the ascetics and monks stand with bare and uncovered

is to compare Peter of Capitolias with two of St. Peter's qualities-his steadfast-

ness of faith and his possession of the keys of the kingdom (?), and then to Peter
of Alexandria as a servant and proclaimer of the Trinity. But again, the sense is
unclear here. Kekelidze understands the following passage as a quotation, pre-
sumably spoken to Peter of Capitolias by the Lord on three occasions (?), and we
have followed him in this, although it would seem that other possibilities exist.
82. Peeters misreads the text at this point, maintaining that Walid ordered
the removal of his right hand and his right foot on this second day. Even more
peculiar is Peeters's emphasis on this misreading later in his summary when he
remarks that despite Walid's order that the right hand and right foot be removed
first, when the orders were carried out, Peter's right hand and left foot were
instead initially severed. Peeters makes a point to focus on this variant which,
although inconsequential, according to him should nonetheless be noted.
Kekelidze's translation, however, is accurate here and is not the source of
Peeters's mistake. See Peeters, "La passion de S. Pierre," 310, 313.
44 Three Christian Martydoms

l.!0Me3b3~ol.l.:,60. obo~(Y)5 (v).:,o. o.:i6x.3.:io. a~qio~ol.l.:,o. 8ol.l:- :Jl.!M:JITT (v).:,o. ollo

8(Y)3:)~5o ao8(Y)JMr>:J5 8(Y):)Jj:JITT:J5 8.:il.l l.lbj.'.>O. o,p :i:J~O qi.:, 'B:JMjO 8:)(Y)M:): qi.:,
l.l.:iqi.:i030~om.:i 08 .:i35 qi.:ir>(v}a(Y)r>.:io. m 0 .:i~m.:io.. ao 0(v) .:i~or>.:io. e3b:JqiMom.:i qi.:i
8(Y)3~or>.:io. 8(Y)3~ol.l.:i 224 j.:i~.:ijol.l.:io.:· \)06.:i l.l.:il:J3Moll G:J8om. qi.:, j.:iqi.:i0ol.l.:,
8.:,~~.:,qi _'i8(Y)r>om. 8(')3:)~0 aoa(Y)r,.:,(v)o ~8(v)mol.l.:,o.. qi.:, 8.'.>(3ITTjM 8\)(Y)qior>o~o
a(Y)(30Jj~Ol.l.:i 225 8ol.lol.l.:,o.. qi.:, \.).:,(v)\)8j5(Y)or>ol.l.:, Flj:J5ol.l.:, 8.:ioo5or>o~o.
ol.!03om.:,(v)m.:, ll.:io.:i6x.3o~m.:, clm.:,3.:,(v)qi:Jll:· .:i8ol.ll.l.:, cl:J8qi 0(Y)8.:,qi x.0 .:i(v)l.l.:,
qi.:,8(Y)3JOqi(Y)5. qi.:, 3oqiM:J bjITT qi~oqi8qi:J 'X,j.'.>Mll.'.> 'boqi.:i 8ojcl3.:,6 3oqior>.:iqi.
8:JM8:J~.'.> .:,~.:,o'bfo5 l.l.:i.'jj80~0. <l3MO.'.>qi 8<.":>l:JOfoM:J, qi.:, m.:,fo .:,\.)(Y)or>om-jMITT
a(Y)JMO~OO). l.l.:,8(Y)l.l~or>om qi.:, ao~or>om. 8.:,l.l 006.:, G:JGb~l.l.:, 8ol.le3:J6.
3oqiM:J8qiol.l 8(')3~.:,qi foe3.:,(v) oj855o5: qi.:, a(Y)l.l\)M.:i'B:Jr>om [384a 1] cl:JJM:Jr>om.:,
clm.:i.:ir>5o(Y)5 foe3.:,(v)o OoO 8qiofo(v)ol.l.:i O:JM8jb.:,l.l.:,. qi.:, l.l.:i.'jj8o~o OoO
o.'.>5M:J(3b(Y)5 <l3MO.'.>qiom.:, V8~00).'.>. qi.:, V8.'.>~0 OoO clm.:iomboo5 a~38oll.:i
jM\)l:Jj~l.l.:, qi.:, 0 qi.:ir>5(Y)l.l.:,} 26 b(Y)~(Y) .:,(v).:,8e30M:Jl.l.:i JMd.:i~0 ~or>.:il.l.:,
3l:j(Y)'l3qiOITT. 50 jJj:J M.'.>0.8:) 227 8(Y)3MO~O).'.> 8.:,m .:,\.)(Y)0).)- 0.:,5. 005.:, 228 \.)o\.)b~o\.).:,
qi.:,mb:Jj~Ol.l.'.>. .:,50 \.).:,8(')\.)~o\.).:, fo\)o~m.:, 0.:,50 M.'.>0.8:J O:Jl.l.'.>b:Jr>:J~ 30\.)\.).:,8:J
oj855:J5. qi.:, X,j.'.>MO qi.:ioe303om <l3Mo.:iqiom.:, 8(Y)ll\)M.:i<l3:Jr>om.:i:- 229
11. ollo3om.:,(v)o (v}.)Q ollo jMC3b36(Y)O. qi.:, 8d363.:i(v)o r>Md.:i5or>.:io. o.'.>8(Y)O~(Y)
8.:i8ol.l.:i- 0.:i5 m3l.lol.l.:, d:J8.:i5 8ol.!8.:,5 (')8.:,(v). \)o 05or>om.:i 230 r>Md.:i5or>omom.:, .:i0 \)8.:,
8(')30~030 ollo 'boa(Y)m00 a0 ~0 'b(Y)(v}.:,.:,l.l. aol.l aoo(v) a0(Y)5or>o~l.l.:i
QMOb(Y)O.(v}(Y)o_\.).:, 8m.:,3(v}(Y)r>ol.l.:,l.l.:,:. qi.:, 30 .:,~.:,qie3.:i O:JJMj~O d3Moll-
8(Y)d8:Jqi:Jr>M. 8.:,8j~.:iqi30 8ol.ll.l.:, Jj.'.>~.'.>qi .'.>o:Jll 8.:,(v}O).)~O OoO: b(Y)~(Y) 't,(Y)(v).:,.:,\.)
8o~or>ol.l.:i30 m.:,5.:, \)o 05ol.l.:, 0 qiM(Y):Jr>0 ~ 3l:J(Y)'Bqi.:, j8fol.l.:, r>Md.:i5or>.:im.:il.l.:i; 231
qi.:, Jj.'.>~.'.>qi(3.'.> 5:Jl.!Qj:Jr>o j.:iqi.'.>o:Jr>om-0 MITT [384a 2] 808(Y)3~oqi:Jl.l j.:,~.:,j\.).:,
qi.:i 8(Y) 30 ~m.:i 8(Y)3~om-30 (v}a(Y) 30 'b(Y)(v).:i.:il.ll.l.:i c1 0a(Y)3JM:Jr>qi0l.l. a(Y)v.:ia 08(Y)'B.:iqi
8ol.l 80:JM j8foqim.:, 8.:,m-m3l.l. qi.:, JoM3:J~ 8(')3:J~m.:io.l.l.:, 030~60 \)8oqiol.l.:i5o.
l.lof\f\(Y)or>ol.l.:, 'l3M(3bO~O),'.)QO)-o.'.>6 O:Jl:J:J5:Jr>j~5o. o.'.>~.'.>om.:, 232 8.:imm.'.>-o.'.>5
o.'.>8(Y)o'boqi3(Y)qi:)l.l. qi.:, m3l.lm.:, m.:,5.:, 8ol.lm.:i. qi.:, 8(')3:J~l.l.:, l.l.:i3l.lor>.:il.l.:,
j.:,~.:,jol.l.:,l.l.:, oo8(Y)JM:Jr> 0 ~ oj855:Jl.l:-
0.:iMfo .:,(v)e3.:,~.:, .:i5 0:J~(Y)'bm.:i- 0.:i5
jfo\)o~(Y)(Y)r,qi.:, ITT:J.'.>QM(Y)Q OoO. M.'.>8:JITTj jMollo:J ~j.'.>\)~ol.l-qi.:iaqior>o~o

224. 8-ol.l.:io.. 225. ae3-d~ol.l.:io.. 226. jqi.:ir>5(Y)o.\.).:,. 227. M.'.>8:J. 228. 0ofoo..
229. a(Y)ll\)M.:i'B:Jr>om.:io.. 230. \)o 05or>om.:io.. 231. r>Md.:i5or>.:im.:io.l.l.:,.
232. 0.:io.~.:i0m.:i.
Passion ofPeter oJCapitolias (d. 715) 45

heads, so that they will behold his humiliation when they see the tor-
ture of this priest. Thus when they all are assembled, let the other hand
be cut off and the second foot, and let his eyes be blinded with a hot
iron. Then have him taken up on a litter and led around the whole city,
preceded by the trumpet's blare and a herald's loud proclamation that
all blasphemy against God, calling God's messenger a deceiver, and
insults of our religion will incur such torments. After this, have him
hung on a cross, and leave him to hang on the cross for five days. Then
light an oven with an intense fire 83 and place him in the fire together
with the severed limbs, the clothes, and the cross, until they are noth-
ing but ashes. And after gathering the ashes together quickly, scatter
them in the Yarmuk River. And wash the oven out with a lot of water
and throw the water into a waterless, desert cave. But you must take
great care lest some severed body parts or spilled blood or some pieces
of his garment might be touched by someone, and guard the cross with
utmost care."
11. When his son cumar brought forth such a shameless and savage
decree from his father, he made known all the things mentioned above
in a written decree to Zora, who had been given authority by him over
the Trichora. And bound once again by the villain, the righteous one was
returned to his homeland. Nevertheless, as soon as Zora received the
document, he saw to the decree's implementation without delay. And
once again trumpets with heralds went throughout the city and gathered
everyone from every quarter to Zora in order to witness the things that
were to be done by him. And above all the holy one's children, who had
been in seclusion from the claws of childhood, 84 were hauled out from
their cells. 85 And along with his family and the whole entirety of the city,
they were made to assemble. Yet the theater also was not lacking in

83. 86806.:i(')[) does not appear in the lexica. Kekelidze translates here
AO-KpaCHa, literally "to red heat." Clearly the form is related to 6806[JI'>.'.>, which
means "entziinden," or "catching alight," as I have indicated above. See
Sarjvelai:e et al., Altgeorgisch-deutsches Worterbuch, 1143.
84. Here again one finds the peculiar expression boflfl<'l[Jl'>ob.:i 'l3(')Gbo~m.:i-
0.:i6. As noted above, 'B(')Gbo~o means "claw, nail, talon, fingernail" or "onyx."
Its meaning in relation to childhood remains a great mystery, although Kekelidze
translates this phrase much as above, "since childhood" (c MAaAeHqecTBa).
85. 0 .:i~.:i0m.:i does not occur in the lexica. Kekelidze seems to have under-
stood it as a form of 0 .:i~o.:i30, translating the word as KJieTyIIIeK, "small rooms,"
which seems the best solution.
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Passion efPeterefCapitolias (d. 715) 47

angels, for Christ was leading the martyr's battle and fighting the wicked
spirits of the air. They were placed in battle order by his servants, and
the angels were helping, clearly fortifying and strengthening him. Spirit
and flesh arose together, for even though the tortures came upon the
flesh, the struggle also came upon the spirit. The flesh was suffering
pain, but the spirit, by which the flesh had understanding of the pain,
was also suffering with anguish. Therefore, as he had been ordered, so
Zora himself also ordered, and his word was put into action. They read
aloud the infidel's decree, and the Christian martyr spoke defiantly, with
a joyful and fearless face, with a bold voice, with an unhindered mind
and tongue, and with an abundance of spirit, for the eyes and the voice
showed the condition of the spirit. Then he cried out with boldness to all
the ecclesiastical assembly: "Let heaven rejoice above, and let the earth
be clothed withjoy; 86 let the mountains play like rams, and the hills like
lambs of sheep. 87 Be strong, 0 people; rejoice and be glad at my death.
Behold the day of salvation; behold the day of reckoning and joy and
redemption; rejoice in it! And know that the Lord is near to those who
call upon him in truth." 88 When he said this, he looked up with eyes
raised to heaven, and he prayed and said, "I lifted my eyes to the moun-
tains, from where my help will come." 89 Thus he spoke the psalm. And
words of prayer were replaced by cutting off the tongue and cutting out
from the root the organ of theology, the lyre of the harp of the spirit. But
the harp became a lyre by receiving a voice from above through the
grace of the spirit, and it became even more eloquent than before with
particularly clear expression of the tongue and was glorifying the Lord.
Nevertheless, he drenched the ground with a river of blood and sancti-
fied the earth as if through the shedding of sacrificial blood. Then the
martyr's son, armed, as the child of the martyr, with a martyr's under-
standing, ignored the threats of the rulers and touched his father's blood
and sealed his head with it. When he dipped the tip of his finger in, he
made the sign of the cross on his forehead with it, so that he would not
meet with destruction, 90 for his insides were torn from groaning. Never-

86. Cf. 1 Chr 16:31.

87. Cf. Ps 113:4 (114:4).
88. Cf. Ps 114:18 (145:18).
89. Ps 120:1 (121:1).
90. Literally "touch the destroyer."
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Passion efPeter efCapitolias (d. 715) 49

theless, he rejoiced in the salvation of his parent, because he knew that

a saving death is better than this fleeting life, and that the narrow and
difficult gate is obtained through the wide and easy, because through
the gate of death he is led into bliss. Therefore, he let out thankful
cries, "Rejoice 91 with sayings of lamentation, because lamentation is
born of a troubled heart, but thankfulness is the fruit of a cheerful
spirit." When the emir saw this audacity, he was troubled by the son's
paternal blessings, and he ordered that he should be beaten. But then
the martyr was led through the districts of the city, and he sanctified
them with the blood that he was spitting as a source of blessing. But the
jealous serpent ordered that the blood should be wiped away and
washed out with water, because the holiness of the Christians was
enraging him, and he was choking in the goodness of others. 92 Therefore,
no one else touched him because they were all seized with fear. And the
voice of the spirit was seen speaking in the martyr, and the laws of
devotion silenced cunning lips through the exposure of the blasphemy
of the Jews and Kobarites [Samaritans?J 93 by the martyr. But as is cus-
tomary, the glory of Christ was concealed from the grasp of the wise by
their treachery, through the vanquishing of the strong by the stronger.
For it is difficult to die for the sake of righteousness, let alone to brave
death for what is good. God is good and the giver of the goodness to the
good, and no one is good except the one God alone, 94 Christ the Wisdom
of God, the Son of God, consubstantial with the parent. Therefore, the
martyr was called to death for the sake of Christ; he was led to death
and bore witness for the sake of the goodness. When Christ said, no one
is good except the one God, he did not exclude himself from goodness,
but he revealed the one who calls him good. "For if I am good, as you
say it, I am undoubtedly God, for no one is good except the one God."
The martyr was bearing witness then by word and deed that Christ is
God, as he is good. Therefore, he called him by the name God and was
dying for his sake, as for what is noble and good. That is why all the
whole throng of people cried out in amazement, "God is wondrous in

91. This form more commonly would mean "live," but Rayfield, Georgian-
English Dictionary, also gives the above meaning for ob(Y}6Q?::J5:., which seems to
make more sense here.
92. ~(3b(Y}OJ.) is difficult to translate here. It could also mean "of strangers"
or "of unknown things."
93. According to Peeters, "La passion de S. Pierre," 313, although he does
not explain why he identifies the Kobarites with the Samaritans.
94. Cf. Mark 10:18.
50 Three Christian Martydoms

J8C'lO(l?:Jb. OC'l<YJob vaow:im:i aobm:i: <YJ:>8:Jmj <YJ:>o. OoO 8d(!!>03<YJm0 8C'l:JOC'l3.'.>

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253. 'i'l:J8<'lJ<YJo:io.. 254. ~-ob:im:i. 255. 0<YJd5<'lo-o.m:i. 256. 'i'ljl:'foob:io..

257. m-fo(!!>8C'lo-o.b:i. 258. m-3b :)(!?30.,
Passion efPeter ef Capitolias (d. 715) 51

his saints."95 For what the tormentors found to frighten and terrify
Christians strengthened their faith even more and made them long to
suffer for Christ, when the holy one's longing for martyrdom taught
them boldness before death. Behold God's love of humanity and provi-
dence, weaving resistance from opponents96 and gleaning salvation
from enemies-unwillingly they have become beneficent to us; unwill-
ingly they have strengthened us. So this transpired on the first day of
his martyrdom, which was the fifth day of the week.
12. Nevertheless, on the next day, which was Friday, again the thea-
ter was gathered. And the martyr again contended with greater deter-
mination than previously accustomed, and emboldened by his past
victories, he fought the enemy, singing as a bird in his mind, for divine
assistance sweetened his wounds. And what sounded tumultuous and
terrifying to anyone else, as he experienced it, it seemed much easier
than it sounded. Therefore, this eternally remembered martyr of
Christ, in meeting the things that were promised to him, was by God's
will so above his pains and feelings that it was as if he were running
toward joy and not wounds, through the transformation of every capac-
ity of perception from the earthly dwelling places to what he desired.
And as if he lost all sympathy with the flesh, he rejoiced in the divine
vision of the good things, and through death he hastened toward what
he desired. Therefore, this man was there like a diamond, and remov-
ing the shackles that had been placed on his holy body, he ordered them
to cut off his right hand and left foot with a sword. But he said, "I will
not shout, nor will I cry out, but I will be like my Lord. You will cut me
and coerce me. I will not move them; I will not move my hand; I will not
hold back what is to be cut off." So he stretched out the hand and it was
cut off. Then he stretched forth the foot as if to do some dance, and the
foot was cut off even more forcefully with three blows. And it was a
sight: he did not even suffer the prick of a thorn as he extraordinarily

95. Ps 67:36 (68:35).

96. Literally "weaving opponents from opponents."
52 Three Christian Martydoms

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.'.>M.'.>8[JQ? 'lJDM.30 l:?OMb od85ob d5(Y}!'>Ob.'.> 06oo~(Y}'bm0ob0. Q?.'.> .30~0 801:?[Jl'>.'.>Q?
0 3(i)o36b0 bo80(i)m~ob0b.'.>; 08obb0 oo8Q? 0(Y}80Q? oe306(Y}Q?0 ~a~~M[Jl'>0b0
8Q?030Mm0b0. 265 Q?.'.> ~8ooobm0 360!'>:im0 .30003ob-8(Y}8~.'.>M[J!'>0Q? b~(i)300~
08(Y} bo8.36om m03b-Q?o!'>om0. oo~M0(3b8(Y}'l_3om0 0\506Q?o~m0om0. Q?.'.>
80b[JQ?300).'.> 8(Y}'l_3.'.>Q?O).'.> 80m 8(Y}b.'.>o[)!'>[j~O).'.) b.'.>~J~5[Jm.'.> J[)O)O~O).'.>b.'.>. 266
(i)(Y}8o~ 006~8'b0Q?0 1:?80Mm805267 8(Y}8~0(i)om0 m3bm0:·
13. 00a(Y}80Q?0 ~ 3~ 0 'b(Y}(i)0ob- 005 !'>(i)d06o!'>00. 268 8(Y}30~b0 a0b b(Y}'l3~o!'>b0.
30.3oo(Y}~00Q?b0 30083· 1:?0Q?0M(Y}6b0 Q?.'.> .)(')o~b0269 808(Y}3~o!'>om0
8o\Jo 05om0om0 270 8(Y}3o~m0-m3b d(i)oboo06om0. 8080m0 Q?.'.> Q?OQ?.'.>m0.
8(Y}fo'b(Y}50).'.> Q?.'.> 8(Y}1Jobom0. J3MO.'.>J[Jb.'.> Q?l:?[)O).'.>b.'.> o.'.>5mmQ? 30.3oo(Y}~[j~O),'.)
d0~000Q? oo8(Y}JM[Jl'>.'.>Q?. M08om~ X.OM-08(Y} .3oM3D~ boJ~Q?o~ob0
Q?1.:wb0b\50~~(Y}!'>0Q? 8(Y}\508ob0-m3b. Q?.'.> 8(Y}3D~5o ~Q?M(Y}[Jl'>[J~.'.>Q? oooom0
d0Q?o!'>~~ob0 006x_3ob.'.>om0 8(Y}(i)!')o(Y}Q?[Jb 8obb0. M08om~ 00Q?[J!'>~~ [386b 1]
08(Y} 3om0M8[JQ? ~V8.'.>~(Y}Q? 0006x_(Y}b 8(Y}3[)~0. (i)(Y}ao~o Q?M(Y}[J!'>Q?ob 8~5
8ob~30Q?. Q?.'.> b0bo~30~ 08(Y}· 8(Y}3~.'.>Q?-b0o(i)(Y}o mo0o(i)(Y}o. Q?.'.> Jomo~o
OoO a(Y}l:?~.'.>VO J~.'.>~.'.>Q? 'boom08!'>(i)d(Y}~ Q?.'.> 1Jofo8!')(i)d(Y}~ 08(Y} b0(i)\58~6(Y}o!'>ob0.
Q?.'.> !')(i)d(Y}~O~ Bob a~om. 3om.'.>M(3.'.> fo8Q?3~30 86J0(3[) Q?.'.> ao~Q?MDJO~O
\5ofob0J~omo!'>o~o. 'b3(i)mo!'>ob0- 006 !')(Y}(i)(Y}om:i b~~m0ob0 3DM
Q?0b.'.>J~omo!'>o~o. M08om~ 8(Y}~.3Q?Dl'>(Y}Q?.'.> 8!'>(i)d(Y}~o 0M080Q?
Q?.'.>OJ~omo!'>(Y}Q?.'.> 8(Y}m806o!'>om0 8(Y}\508ob0om0. boQ?03m0 271 3om0(i) 3~0~0Q?
8(Y}MJOfo~(Y}!')b. (i)08om~ 8008306o!'>(Y}Q?.'.> a(Y}\5080 bb~.'.>O).'.)Q0).'.) 272 Q?.'.> 3DM
m3bom0 'l3[JMJOm0:· ao(Y}mbo 08(Y} Q?l:?D \508o!'>ob00: b(Y}~(Y} .3o(i)30~0
03Q?O~~ob00: Q?.'.> 3om0(i)e30 8(Y}o\5036ob 1Jofo88(Y}?_3b0273 00d0(i)b0 1:?8Mmob-

259 . .'.>b~~(Y}0).'.)0-5. 260. m-3b OQ?3.'.>0. 26 J. ~(3b(Y}O. 262. ~(i)\58~6(Y}00).'.>(3.'.>.

263. e3b(Y}(i)o!'>-OQ?. 264. o0.3[]500ob0. 265. 8Q?o30Mm0ob0.
266. 3m-~m0ob0. 267. Corrected from 1:?8[]M(Y}806 in the edition.
268. !'>d060!'>00. 269. Corrected from 0oo~b0 in the edition. Kekelidze trans-
lates AwHAiH, but the name of this city is in fact Abila. 270. 8o\Jo05om0m0.
271. boQ?30m0. 272. bb~.'.>O).'.)O).'.). 273. \5ofoo88(Y}'l3b.'.>.
Passion efPeter ef Capitolias (d. 715) 53

endured the amputation of his limbs, so that the unbelievers saw and
were amazed on account of the help that God provides his servants, for
he watched the amputation of his limbs, and because he was being led
forth to a better life, he rejoiced with hope. He said, "I thank you, crea-
tor of my spirit, who gave me spirit with flesh, on behalf of my flesh, for
it will not perish in Gehenna. But the foot will be worthy of the music
of angels and the hand worthy to receive the crown of righteousness."
After this he was laughing at the weakness of the persecutors and defi-
antly longing for more suffering, enduring courageously, scorning the
things of the present, and looking toward the future rewards of the
eternal blessings that God has prepared for his friends.
13. Then a command went forth from Zora to the entire region of
Capitolias, Gadara, and Abila by couriers, "I say that all Christians,
men and women, monks and ascetics, are to gather in the city of
Capitolias on Sunday at dawn." For it is fitting to celebrate a martyr
before death. And they all ran there immediately, fearing the threat of
torture, for he was threatening to torture mercilessly anyone who was
late in arriving there. And the theater appeared completely full, 97 and
the noble warrior was again a valiant combatant and a vanguard for
the faith and was battling for it forcefully as a truly steadfast and
unyielding seashore 98 that could not be smashed by the waves of the
evil spirits, for the opponent was attacking him, but he was overthrown
by the martyr's endurance. Do you see how he again contends? For the
martyr was led forth with feet other than his own. It was the martyr's
fourth day, but the first day of the week. And when they came before the
church of the Theotokos, he asked to go in to pray, but he was not

97. 8C'l3~.'.>~-b.'.>:::JMC'lQ literally means "completely worldly" or "entirely

common," neither of which makes much sense. U.'.>:::JMC'l can also mean "people" or
"nation," which gives the sense of "the whole people." In Josephus, Antiquities ef
the Jews 1.11.4 Qosephus, Jewish Antiquities, 1:98; Melik'isvili, ed. oC'lb:::J!'.l
<23~:i30C'lbo, 1: 112), 8C'l3:::J~O U.'.>:::JMC'lQ translates the Greek mivSYJ flOV. Accordingly
I have understood the phrase as indicating that the theater was completely full
after the assembly of all the people.
98. \Jofob.'.>J~om!'.lo~o is an uncommon word, which Kekelidze translates
"dam" or "dike" (rrAOTHHa). Nevertheless, Sarjvelaze et al., Altgeorgisch-deutsches
Wi:irterbuch has instead "Kiiste" (1538), which I have translated above.
54 Three Christian Martydoms

80<'lO[j~Ob.:ib.:i omb<'l3.:i 274 8j6 ~<'lG3.'.>W oob~3.:ia. w.:i 30(') 8008mb3.:i

UOCBOGbob.:i-c:,.:i6 8<'l883.:i6ooo~m.:i o6<'loob.:i ,:i('ry aoclj[JOj~0. 275 c:,.:i('ryfo
Oo('ryomo.:i O~<'lG.'.> c:,<'l6ooom.:i. ('ry,:im.:i bo.:iwo<'lfi.:iw 0083.:i6oo.:ib.:i ooavow
.:id06wob wow.:ia ~8(')mob.:ia:· w.:i Jj.'.>~.:iwo.:i omb<'l3.:i 276 ao~oo.:ia vaow.:im.:i
b.:iowjB~<'lm.:ia. 277 w.:i J<'l(')GO b.:iBoj'B<'lQ 800~('} b.:ic:,'b~.:iw. (').:i8om0
8000 000 ~ [386b 2] od8fo. 278 .:i(').:im 0 Bwo3.:i('}m.:i o6<'loob.:i Jomo~d86ob.:i- 0.:i6 .
.:i(').:i8ow b.:i~8(')m<'lab.:i 0<'l6ooob.:i. ob(')om .:i~8d(')3[l~<'loom.:i:- 800~('} jJjO w.:i
.3o(')o (').:ia om.:io(')~0 6.:i V8~om.:i. 30 .:i~.:iw a.:im30 ~ 0 .:iv~m.:i aoouv('}.:i'Bw.:i:
3ow('ryoawou 8<'lOJ0om.:i bb0.:io.:i Jo~o. w.:i ao('}('ryo 'BO(')Jo. w.:i b.:iw.:ioso~om.:i
.3o(')j08jITT.'.> ob<'l3o~m.:iam.:i 279 W.'.>jo(')86ob b.:ibowso~6o w.:i obow('ryom.:i
3owom-3owowawo d.:i~.:idob.:i280 8o8<'l083.'.>fo 0<':,0 c:,.:i6b.:idodooo~.:iw.
6[jUQj[)OOU.'.> W.'.> O.'.>W.'.>c:,ITT.'.>. vofo8.:i3.:i~. W.'.> vofo8J8<'lo[}~ 8<'l'BOITT.'.>. 8<'l3[)~8.:i6
(')('}8o~a.:i6 c:,B<'lb ~ao('rymo. w.:i .'.>c:,06<'lb vo6.:iabv.:i(')800800~b.:i w.:i 8<'lGOOj~b.:i
aobb.:i. w.:i O[jj('ry.:iob8<'l'BOITT281 o.:ib(')('}owob b.:i(')v8j6<'l[JO.'.>U.'.> Bj[j6b.:i. ob(')om
0008mb3<'lb: obo ('),:ia ob8<'lw.:i 8C'lv.:i8ob.:i. 3om.:i(')o.:i bodo doo.:im.:i 't>ow.:i
ob.'.>(')[Jow.:i: 3om.'.>(')G.'.> O('}OUQ[JU m.:ifo36[Joj~O. W.'.> vofi.:i8.:i3.:i~.:iw 8d<'lfi[}O[}~O
x0.:i(')ob.:i 8obob.:i. .:i8obm3b b.:ia.:iw~<'lO[}~m.:i c:,.:i6b~3ob.:i UOQ8j.'.>m.:i 282
w.:i3omobm.:i [OQ8<'lw.:i]: m8o6om W.'.>jm8o j'B.'.>~b.:i w.:i 8C'l8bowfo Bo w.:i
ob8ofo 30W(')ooob.:i BoBob.:i: 283 w.:i .:i~8<'l8083.:i6.:i Bo 8~38om 0 o.:iw(')0 3ooob.:iam.
w.:i mobob.:i- 0.:i6 0 8ob.:i. w.:i w.:i.:iw 006fo [387a 1) J~Wob.:i 'bow.:i 'BO(')J6o Bo86o.
w.:i v.:i(')38.:i(')mfo b~3.:i60 Bo86o: w.:i .:i~.:i3b<'l .3o(')o Bo8o 0.:i~<'loom.:i .:ib~om.:i
doo.:iw 284 ~8(')mob.:i Bo8ob.:i:- w.:i b(') 0 ~ 8<'l 60000 CBb.:i~80 6ob.:i[a]:·
14. w.:i aoovo.:i {'ry.)Q .:iwoo~b.:i 600.:i(')ob.:i .:i~b.:ib(')j~ob.:i m3bob.:ib.:i.
0.:i(')o0.:i6 d.:i~.:idob.:i. 285 .:iw 0o~b.:i 8.:i~.:i~b.:i. .:ib0 (')m.:i J8om.:i o 0 (')~o.3.:i(').:iw
b.:ibo~woo0 ~ob.:i. (')('}80~0 0.:i8<'lom.:i(') 08.:i6ooob 8m.:ia. w.:i 80083.:ifo (').:ia
.:iwoow. Jj.'.>~.:iwo.:i O~<'lG30W.'.> w.:i md0.:i: Uj~O Bjo6o 3om.:i(')o.:i bo(')o
0.:i6o(').:i286 8.:ibob.:i- 0.:i6 8<'lfowo(')om.:iab.:i: b.:i'B(')JO ooo8 0 b(').:i w.:i B0 o6
c:,.:i63[J('ry[lfiOITT. 8[J(')8[JG.'.> .'.>~obo~.:i ITTj.'.>~O c:,<'lfi[JoOU.'.>Q 'b[JG.'.>W. W.'.> .'.>~[)OOITT.'.>

274. omb<'l3.:ia. 275. Boojl'!Ojl'!Oj~O. 276. omb<'l3.:ia.

277. b.:iowja~('}QO),'.>Q. 278. od8foa. 279. ob<'l3o~m.:im.:i. 280. d.:i~.:idob.:ia.
281. O[jj('ry.:iob<'lCBOITT. 282. bo-8am.:i. 283. Bo8ob.:ia. 284. doo-aw.
285. d.:i~.:idob.:ia. 286. c:,.:i6o(').:ia.
Passion qfPeter efCapitolias (d. 715) 55

allowed, not being released on account of the cruel mentality of those

leading him forth. And so he prayed in his mind that he would have the
Mother of God as an assistant as he was being led to the stadium. And
again he asked to receive the holy sacraments, and he received the royal
body as provisions for the journey, for he was released, not so much on
account of the beneficent mentality of the persecutors but rather
through incitement from the divine mind. Then he received it, and
when he washed 99 his face 100 with water, again he was hastening toward
the same struggles until they cut off the other hand and the second foot.
And with a branding iron for brute animals they blinded his eyes. And
he was shamefully led about throughout the city on a litter, preceded by
trumpets and heralds, who were proclaiming, "This is what will happen
to anyone who blasphemes against God and defames his prophet and
messenger and derides our religion with insults." When the martyr
heard this, he rejoiced like the bridegroom with praises, because he was
suffering together with Christ and had his own cross before him. That
is why he spoke words of David in gratitude for his departure: "I waited
patiently for the Lord, and he heeded me and heard my supplication.
And he brought me up out of a pit of misery and from miry clay. And
he set my feet upon a rock and guided my steps. And he filled my mouth
with a new song, a hymn to our God." 101 And he finished the rest of the
psalm.
14. And when he reached the place of his blessed end, a high place
outside the city called Turlipara in the language of the Assyrians, 102
which is interpreted "mountain," and when he was led to the place, again
he prayed and said, "My spirit like a sparrow has escaped the hunter's
trap; the snare has been destroyed, and we have been delivered." 103 Then
the eye of the mind looked to heaven, and raising his neck he cried out

99. clm0o(i)~'.'.'.)fo does not have a corresponding form in the lexica,

although the word (i)~'.'.'.16.:, is used for the biblical flood. Nevertheless, the form
clm0(i)~'.'.'.)6:J(!'.?0~ occurs in the Georgian translation of the Life efSt. Sabas, trans-
lating the Greek 61it1elucrfta el~ l6yov. See Cyril of Scythopolis, Life ef St. Sabas 58
(Kekelize, j0(i)O)'.'.'.)(!'.?O "oOC'lo(\)0<z30'.'.'.J(!'.?O d:Jo<!:?:JOO, 2:191; and Schwartz, ed.,
Kyrillos von Skythopolis, 159).
100. Or possibly "rinsed his mouth."
101. Ps 39:2-4 (40:2-4).
102. I.e., in Aramaic.
103. Ps 123:7 (124:7).
56 Three Christian Martydoms

oowoll000J0 j808<'l <;!?0 mo\'.'.)0: \'.'.)'l30~('} jO~ITT0 006m0 003J3ow(i)ol'> ll\'.'.)~l.10

Ro8ll0: <;!?0 oll(i)om w003(i)0 do~l.10. <;p0 l.10801:?~0<!? 01:?'bO<;p\'.'.)~ 00860 287 <;p0
ll08a'boll Oo\'.'.)80(\)0 288 ~0b\'.'.)(i)00)0 o\'.'.JO(i)<!?\.)0. O(\)'l300~0 OoO ll08ol'>oll00. <;!?0
jO~OJ0 1:?8(i)moll0m0289 8oll<30 ll\'.'.)~O: (i)08om\'.'.J ll\'.'.)~60 80(i)m0~m060 jO~ITT0
oofo 1:?8(i)mol.l00J0. 290 lll)ofooll\J0(i)8008\'.'.JO~<'l<!? 30Q8<'l<;!?O. <;!?0 0(\)0 ooob<'lll
800) 006:x,300. <;p0 0(330l'><'l<;p0 8<330~0)0-006 0(\)0 ll0ez3~03ll0 oofo. 0(\)080<!?
X.\'.'.J0(i)\.l0 'bo<;p0 [387a 2] b\'.'.Jm <!?1!20<!?8<!?0> b<'l~<'l o8<'l 80006 6oez3b300. (i',0!'>080
8(i')03~00J V~OOJ-006 0(\)0 bO~\'.'.)~ 0(\)\.): 0(\)080<!? 806300 'l3(\)00<;pO oo8fo: 291
00J8063o<;p0 8<33o~m0 80m <;p0 8d3630(i')O<!? llo06:x,3o<;p0. (i')0m0 <30(3b~o
d~oo(i)o 01:?0 0'b6oll. <;p0 Oo(i')om om8o6woll <330<;p 8<'l\J08oll0: 292 b<'l~('} 8<'l30~6o
8\'.'.)6 oo8<'lJ(i')Ol'>\'.'.J~6o 1)0(i')3o<;poll ll0bo<;p m3llll0: 01:?3llol'>\'.'.J~60 ll033(i')3o~ol'>om0
<;p0 006<33!'>(i',o!')om0:· 293 <;p0 0\:?0\.)(i)\'.'.)~60\.) (\)00 b\'.'.)OJ60 OoO <!?\!2060 <330\.)060.
J\'.'.10~0<!? 008<'lj<;p0 l'>(i')d06ol'>00 'b<'l(i',00\.l- 006. 003(i')ol'>0<;p 8<'l30~ll0 llo8(i')03~oll0
00~0ooll0ll0. <;p0 0\:?Q806ol'>0<;p 0)('}(\)60 (30(3b~oll00 80b~<'ll'>~0<;p .30oo<'ll.l06ll0
8<'lfolloo(i)\.l0 l.10!'>060060 JOOJ0~0<;p-8d~o\.)0 8<'l\J080\.l\.l0: (i)('}80~\.l0 Oofo
08360\.l 0\J ll0ool'>o~oll0 080\.l .3oo(i)o\.l 0ll\'.'.J~m0 8(i')R<'ll'>~<'ll'>060 008060!'>\'.'.J~· w0
3om0(i)<30 \.l(i')\'.'.J~ oo8fo 294 l'>(i')d06ol'>00. 880\.l 008<'lJ(i)ol'>om0 8<'l3~oll0
00~0ooll0om0 295 om08<'lo8306oll do~om-\'.'.J(i)m o\'.'.1080 6000(i)o\.l0 <;p0 d~o30
008<'lllo~oll0 .3oo(i')ollo. <;p0 8<'l\'.'.Jj<!?Oll 30<360 1:?8(i')moll-8<'looo60. <;p0 8j0(i)m0
'bo<;p0 \.)080\:?~8<!? 0\:?0\!20\.) OoO: 0(\)080<!? J\'.'.)0~0<;!?(30 0\'.'.)(\)0\.)0 m0fo6o(i) 0 <'ll'>0806
(387b 1] 0\:?00\'.'.)(\)30 J\'.'.)(i)mbo300 80\.lo 1:?8(i)moll-8<'lOOOOJ0-0J3l.l. <;p0 !')(i)d0fo
j0~00J0 Ol'>(i)00~0J000J0 0\:?0!'>00. Ol'>(i)00~0J0 \Jofo01:?8<!?o<'l8 8!')(i',d<'l~O\.l00,
<;p0 OJOOJ<'l0\'.'.J~O 8<'l(i',\J8\'.'.J600J000660 0060<;!?03660\.l: <;p0 <3b06<'l\.l060J0
0 0(i)o8<'lo<330ll. (\)0m0 30 (\) 8oll0 0b~ol'>o~ 296 8('}6 8<'l(i',\J8\'.'.!6om0-m3l.l o\'.'.1080
80\.lo. <;p0 oll(i)om om0llbooll do~ol'>om-\'.'.j(i}OJ ll0j\'.'.)80~0<;p. <;p0
\.)o\.)b~OOl'>\:?0~\'.'.J~Ol'>OOJ d<'l6dol'>om. <;p0 8<'lJ\'.'.)00JO~O!'>OOJ 0\.l<'lol'>om. <;p0
8<'l3~00) ll08<'lllo~-j08~ol'>om. 8(i')030~8<'l\:?\'.'.J0VO OoO o\'.'.)080: 3o<;p(i)o8woll
<;p00\J\'.'.)0 <;p0 80\'.'.JO(i) oo8fo 297 8<'l30~0. <;p0 80\'.'.Jo(\)0<30 OoO ll00\'.'.)'l30JOll0
OOJ0o<;p30. 298 <;p0 l'>03<;!?00J0 8,38(\)<'l!')0~0J000J0. \'.'.)8000\.)0\.)0 J(i)d0~\'.'.)~0l'>O\.l0-
0J3\.l <;p0l'>03<!?\'.'.J~ oo8fo. 299 <;p0 jO~OOJ0 8jO<;p0(\)0J000J0 \J0(i)\:?Ol'>\'.'.J~O
OOJ00!'>600 8<;pofo(i)o\.l0 oo(i)8\'.'.)b0030\.l0\.l0. 080\.l\.)0 008<;p 0<'l80<;p OJ<'l(\)60 o 0o
v
00(i)0Gboll 300 8~om0. w0 \J0(i)j<'l(30ll d<'l6dol'>om0. w0 om00llboll 81:?38oll0
\'.'.J(i)V8\'.'.J~ll0 w0 \'.'.Jw0!'>6<'lll0:·301

287. oo8foo. 288. 0 0\'.'.)80(i)00. 289. \:?-o\.lom0. 290. \:?-O\.l000J0.

291. oo8foo. 292. 8<'ll}08oll00. 293. 006<33l'>(i')ol'>om00. 294. 008600.
295. 00~0ooll-om00. 296. Correcting 8oll00b~ol'>o~ in the edition. 297.
0086.'.>o. 298. om0o<;p300. 299. 008600. 300. 006(i')o<3boll in the edition is
presumably a misprint. 30 I. \'.'.)<;p0l'>6<'loll00.
Passion efPeter efCapitolias (d. 715) 57

and said, "O Lord, into your hands I commend my spirit." 104 And so he
was bound to a tree and raised up high, and he was pierced in the side
with a spear thrice, 105 this lover of Trinity. And he gave his spirit into the
hands of God, for I say, as the prophet, "The spirits of the righteous are
in the hands of God, and no torment will touch them." 106 And he was
watched over by the guards for five days, not in the grave, but on the
cross. Nevertheless, there was then a frost, such as was not seen for many
years, and it became extremely cold. It froze the guards and tormented
them fiercely, so that they lit a roaring fire, and thus they endured watch-
ing over the martyr. Nevertheless, all those gathered there went away to
their homes, filled with wonder and astonishment. And when the five
days of watching were complete, again an order came forth from Zora to
assemble the entire multitude of the city and to light a fire in the oven
near the venerable monastery of Sabin an, the nobly victorious martyr, in
which both the daughters of the now-praised Peter had been placed. And
when the order was fulfilled through the immediate assembly of the
entire city, they brought down the blessed and victorious Peter's body
together with the cross. And God-fearing men came and raised him up
high on their shoulders. But again innate 107 jealousy stirred up envy of
his blessing for the God-fearers, and he ordered that this warrior who
had been an opponent of the Jews should be taken up by the hands of the
Jews. And one by one those of the faithful were driven away, and horse-
men surrounded his body on account of the faithful, so that they would
not be able to draw near to it. And so they threw it into the furnace,
together with the wood, the bloodstained rags, the severed limbs, and all
the clothes and shoes. The body was doing many things until it was
burned and reduced to ashes, and the ashes were placed in a bag and
sealed with the seal of the rulers in order to take extra care. Taken away
by the hands of the soldiers, they were scattered in the river Yarmuk.
After this they washed the oven with water and wiped it with rags, and
they threw it into a waterless, desert cave.

104. Luke 23:46.

105. Cf.John 19:34.
106. Wis 3:1.
107. m.'.>fo5[JM 0 (')!'>.'.>o is an uncommon word for which Sarjvelaze et al.,
Altgeorgisch-deutsches Worterbuch, gives the meaning "Verwandtschaft." Kekelidze's
translation as "innate" (apmKAeHHoH) seems more appropriate here and is con-
sistent with the meanings of the root 5[JM0 o.
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Passion efPeter ef Capitolias (d. 715) 59

15. This is the end of the blessed martyr Peter the beloved, who con-
tended well in martyrdom and received the noble crown of combat. How
will we worthily consider 108 his ardent love for God? Truly love is more
powerful than death! Behold the unbreakable bonds of divine love! 0 the
wisdom of the eternally remembered Peter, for he distinguished and
judged knowledge of existing things well and understood from their vis-
age their inequality to their creator! "Your knowledge," he said to him,
"was made wonderful from me. It became strong, and I cannot attain to
it." 109 The beauty of the creator is revealed by creatures. He inclined his
heart to him and tasted sweetness; he set his every desire on him. Love
of Christ bent him to the yoke of Christ, and he received his sweet love in
his heart.11° He kissed him with his intelligible mouth, and he became
steadfast through his sweetness. He inflamed him with his love and
transformed his mind. He trembled completely before him, and his love
penetrated to his bones and his marrow. He was not [concerned] for
himself; he was not [concerned] for visible things, but he went forth to
the all-desirable one. He was entirely [concerned] with God and was
joined with godly action in all his affairs. He was zealouslll with zeal for
the beloved, for zeal knows the expression of desire, and zeal for good
comes from desire. He imitated the beloved Christ; he became zealous
for him in those things that acquired for him the honor and glory of son-
ship. When he heard them blasphemously calling his Lord a servant, he
was inflamed with zeal 112 and was provoked to denounce them, even
though denunciation is not born of zeal. From that point on he began to
denounce their denials of the Lord's divinity. Godly love is sweet and
gentle but also searing, sweet, and longed for, yet scorching and more
blazing than fire, for our God is immaterial fire that consumes all evil
and frivolous things, and he inflames those who love him with fire. This
blessed one was inflamed by him, and he sharply denounced these lovers

108. Or "wonder at."

109. Ps 138:6 (139:6).
110. Or "listened to his sweet love."
111. "Zealous" and "zeal" here could also be translated "jealous" and
"jealousy."
112. Again, o~(r)o can mean both "zeal" and "jealousy," and in this con-
text, "vengeance" is also a possibility.
60 Three Christian Martydoms

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Passion efPeter ef Capitolias (d. 715) 61

of false knowledge. And let no one blame this martyr for his boldness and
courage. For although the law of martyrdom has said that one should flee
from the contest when not called and also not hand oneself over to mar-
tyrdom, by avoiding the persecutors and recognizing the weakness of
nature, nevertheless "the law is not laid down for the just," 113 nor for those
who have risen above 114 their humble flesh and have surpassed nature
and have been transformed by the good transformation. Let them be
good co-witnesses for me, these who were inflamed with godly desire and
showed zeal even unto death, by what they said and did. "I spoke," said
David, the father of God, "before kings, and I was not ashamed." 115 Elijah
the Tishbite once denounced the wicked king, and he also denounced the
priests of disgrace and had them killed. 116 And because he possessed
fire-breathing zeal, 117 he was taken forth to the beloved by a chariot and
horses of fire, 118 so that, having removed himself from all material things,
he thought only of the immaterial. And his being caught up [into heaven]
was made manifest by fire because he was a champion of zeal. Daniel
denounced the unpriestly priests-these are the elders-on account of
the trap that they set for Susanna and the insolence of their treachery
when they unjustly sentenced her to death because of her innocence;
these who were guilty of thousands of deaths because of their lawlessness,
and he sentenced them to death because of their opposition to the law. 119
Likewise the prophet and forerunner John was a denouncer, he who had
been brought up with no small amount of faithfulness-how much more
as the voice proclaiming the word in the desert, the dawn, the morning
star, the star heralding the sun, the seal of the prophets, the most exalted
of the prophets, who ran ahead on account of the one who is from before,
a man without flesh and an angel in the flesh! He denounced Herod for
his lawlessness, he who came with the spirit and strength of Elijah, who
was zealous and an avenger for the law, who received death and laid down
his spirit for the sake of the correct observance of the law. This was more
honorable to him because of his respect for the law and even more because

113. 1 Tim 1:9.

114. Or possibly "raised up"?
115. Ps 118:46 (119:46).
116. Cf. 3 Kgdms 18.
117. Or again, "jealousy" or "vengeance," as above, O'C)(')O.
118. Cf. 4 Kgdms 2:8-11.
119. Cf. Sus.
62 Three Christian Martydoms

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Passion ofPeter oJCapitolias (d. 715) 63

of his fear and love of the lawgiver. What about the apostles then? Did
they not oppose kings and princes and all the pagans? What about
Stephen, the crown of the martyrs by namesake? Did he not denounce
leaders of the God-murdering Jews? "Do you rise up," he said, "against
the Holy Spirit?" 120 And Theodore the glorious martyr, 121 did he not burn
the temple of the mother of the false gods? And what the great Basil says
about the wondrous martyr Gordius, I would proclaim to you with the
very same words: "Then this courageous one, great in soul and great in
knowledge, was not afraid of the people as he came down to the theater
from up on the mountain. He thought it nothing to hand himself over to
so many hostile hands, but with a fearless heart and an intrepid mind, he
met those seated in the stadium as if they were many rocks or thick trees,
and standing in their midst, he confirmed the saying, 'the righteous is
confident like a lion.' 122 Thus he was fearless in spirit, so that as he became
visible in the theater, with unshakable courage he cried out these words,
and some of those who heard them then are still around now, 'I have been
found by those not seeking me; I have become visible to those not asking
for me.' 123 With these words he made it clear that he was not led to the
afflictions through compulsion, but that he handed himself over willingly
to the struggles. He imitated the Lord, who, unknown to the Jews in the
darkness of night, revealed himself to them.'' 124 The righteous one did not
denounce a wicked king or sinful priests or Herod the tetrarch, who was
defiled with adultery, but a whole nation that was denying the divinity of
the Son, who separated the son of the King, the Son of God, from divinity
and made a fellow servant of the one who is King by his very nature. For
with blasphemously reproachful mouths they blasphemed against him,
the one who together with the Father reigns over all. That is why he
handed over his flesh to torment and his spirit to death and made death a
bridge to eternal life. He went to the beloved one and conversed with him
immaterially, and he rejoiced at seeing him. He acquired boldness and
became positioned to intercede for the world, a mighty protector of the
fatherland, the glory of the church, the strength of the dominion, the joy
of the people. Therefore, come, 0 spiritual flocks of God; let us crown the

120. Cf. Acts 7:51.

121. I.e., St. Theodore of Amasea (Theodore Tyron).
122. Prov 28:1.
123. Isa 65:1; cf. Rom 10:20.
124. Cf. John 18:2-8. The quotation is from Basil of Caesarea, Panegyric on
the Martyr Gordius 3 (PG 31:497a-b; cf. trans. of the Greek by Pauline Allen in
Leemans, ed., "Let Us Die That We May Live," 62).
64 Three Christian Martydoms

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Passion efPeter efCapitolias (d. 715) 65

martyr with spiritual praises as a martyr; let us wonder at his patience;

let us imitate his faith; let us emulate his yearning. Let us glorify the
crowning of his struggles and the recompense for his toil, Christ our God,
who is the reward for the struggles and the eternal delight of martyrs, to
whom is due all glory, honor, and worship, together with the beginning-
less Father and the all-holy, good, and life-giving Spirit, now and forever
and unto the ages of ages. Amen.
Passion of the Twenty Martyrs
of Mar Saba (d. 797)
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68
An account of the martyrdom of the holy fathers who were slaughtered
by the barbarians (that is, the Saracens) in the Great Lavra of our holy
father Sabas.

l. It is right that those who have not yet purified themselves from the
filth of sins but still have their mind ruled by passions should unceas-
ingly observe silence, and with hidden groanings supplicate Christ to
enter into their hearts and minds 1 and grant them freedom from oppres-
sive servitude. And they should not hastily give themselves over to writ-
ing accounts that are to be read aloud in church and the sacred assembly,
fearing especially the divine rebuke of the prophet against such people,
which says, "But to the sinner God said, 'Why do you recite my stat-
utes,"'2 and what follows. But if someone nurtured in ignorance and
lacking in eloquence should turn to these things, how much will he
deserve laughter at the audacity and folly, being deprived of any pardon
on both counts. But what shall I do, since I recognize that I am quite full
of all these things and am eager to hide and close myself up in the inner
recesses of silence, but I have been ordered by the command of the holy
shepherd, and I have been struck by this in my heart like a spiritual
whip, and I fear the danger of disobedience as something difficult and
hard to bear? Therefore regarding the need for obedience as better and
more profitable, I submitted myself to the paternal directive, having
confidence and being strengthened through his prayers and drawing
grace from the Spirit above in opening my mouth. 3 This most excellent
shepherd Basil ordered that I produce, in my brevity of speech, a memo-
rial and brief account of the attack of the wicked barbarians against our
lavra of our holy father Sabas and of the blessed and eternally remem-
bered fathers there who were slain by them in our time, of which I was an

1. Literally "reins, kidneys."

2. Ps 49:16 (50:16).
3. Cf. Eph 6:19.

69
70 Three Christian Martydoms

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Passion of the Twenry Marryrs ofMar Saba (d. 797) 71

eyewitness and an observer-being, albeit unworthily, one of those

dwelling in the undefiled lavra and found there at the time of their
destructive attack and assault-in order that such great virtue and cour-
age for Christ and the nobility of such men, champions for the truth,
would not fade, being slipped past by time and covered in silence and
passed over in the depths of inglorious forgetfulness and accordingly will
be able to encourage many to virtue and to inspire readiness for endur-
ance and imitation.
2. In the year 6288 since the creation of the world, according to the
most accurate ecclesiastical calculation, 788 since the incarnation of
our Lord and God and Savior Jesus Christ, in the fifth indiction, when
the most blessed patriarch Elias was directing the church and eparchy
of Jerusalem, when our holy father, the lauded and godly minded Basil,
was the hegumen of the Great Lavra-in accordance with the workings
of the misanthrope or, better yet, the original murderer, the source of
evil, and the demon who rejoices at others' misfortune, who was work-
ing in the sons of disobedience 4-a great civil war arose in the land of
the Palestinians among the Saracen tribes, which from the start had
very trivial causes. But with strife and depraved contentiousness increas-
ing little by little among them and preparing them for war as if they
were enslaved by passion and bound by a treaty to sin and under its
command, setting house against house, opposing family against family,
assembling clan against clan, and stirring up these people who are
always ready for sedition and breathing murder, it brought to a head
the dissension and discord between the most closely related tribes
among them, I say more precisely those descended from Hagar and
Ishmael and those who trace their line of descent fromJoktan of old. 5
3. Therefore they gathered together their armies in two parts, with
the inventor of evil commanding and leading both equally. And just how
much disorder and lawlessness they brought about; how much plunder
and robbery of goods they accomplished; how much unjust bloodshed
and slaughter they effected; how many places they left behind in ruins,
committing them to fire after ravaging and driving out the inhabitants
and plundering what was there and even murdering those who were
found, is neither in my ability nor is it the right time or the task at hand
to describe in detail. They laid waste to numerous sizable cities, for they

4. Cf. Eph 2:2.

5. Cf. Gen 10:25-29.
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Passion ef the Twenry Martyrs ef Mar Saba {d. 797) 73

left Eleutheropolis entirely uninhabited, sacking it completely, and

Ashkelon, Gaza, Sariphaea, and other cities were horribly plundered.
Arranging for brigands and mobs to lie in wait on the thoroughfares,
they took away everything from those passing along and released them
naked and unclad, bearing wounds and blows 6 and giving thanks that
they had escaped the attempt to kill them. Seizing the opportunity, these
men full of wickedness were no longer contending against one another
and seeking vengeance and avenging one another for offenses and insults
against their kinfolks, but then each one was thinking about taking
things that did not belong to him and hastening and striving to gather
and acquire for himself a wealth of goods and property that belonged to
others. Yet if it happened that one of them perhaps possessed a grudge
against someone, especially one of the Christians, he seized the opportu-
nity and was immediately striving to remove him from this life violently
and appropriate his belongings.
4. With such disorder holding sway and ravaging everything like a
destructive flame, many of those dwelling in the country and in the
villages abandoned their things, regarding them as secondary to their
own safety, and they fled for refuge to the large cities. But then the
inhabitants of the cities also, and especially those of the Holy City of
Christ our God, since they had each neglected their own matters and
affairs, dug trenches around the city and attempted to build up the
walls and prepared the gates and placed guards and watchmen both
night and day in anticipation of sudden and unexpected attacks by the
rapacious hordes, for they were seized with great fear and expecting a
horrible sack. For in all the environs of the [Temple] Mount, neither the
precincts nor the inaccessible place 7 was abandoned to these desert
coals 8 and savage and mountain-bred beasts-these, I say, of the tribe
of Joktan. But suddenly they were threatening to come upon the Holy
City and to plunder it and make a stronghold of its fortifications, which
they attempted to do, attacking the city en masse and going forth with
one accord. And truly they would have realized their intentions, except
that some divine power that was allied with the guards of the city as

6. Or possibly "Arranging brigands and mobs to lie in wait on the thor-

oughfares, taking away everything from those passing along unarmed and
defenseless, they released them bearing wounds and blows ... "
7. I.e., the holy of holies.
8. Cf. Ps 119:4 (120:4).
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Passion ef the Twenry Marryrs ef Mar Saba (d. 797) 75

they went forth to oppose them-even though they were few in num-
ber-miraculously defeated these impure men and turned back these
shameful ones and dashed their hopes, protecting the revered places
and especially the Anastasis of Christ and keeping safe the monasteries
and the faithful men and women living there.
5. Thereafter, however, when they gathered together in the area
around the Old Lavra of our holy father Chariton and devoured all of the
villages surrounding it like locusts sent by divine wrath (for what would
satisfy their insatiable intent, numbering as they did in the thousands?),
then they also plundered the undefiled lavra, that is, the Old Lavra, leav-
ing behind nothing at all for the fathers there, but doing horribly bad
things to them and subjecting all of them to various kinds of torture, for
the destroyers spent a significant number of days in it. And they were
threatening with rage and sharpening their teeth like wild boars and
roaring like lions at our lavra, grasping out to swallow it. For nothing in
all our surroundings remained unravaged by them, except only the lavra
of our holy father Sabas, as a grape in the vineyard after the harvest,
which Christ God, stretching forth a strong hand, miraculously pro-
tected as a demonstration of his almighty and unvanquished power and
his careful forethought and affection for it. For who, brothers, was not
amazed and astonished at God's protection and forethought, beholding
the destructive gathering of these God-hated men assembled not far
from us, intending and threatening our destruction, repulsed and pre-
vented from reaching us by some invisible and divine power?
6. And this miracle took place because some enemies of Christ and
the church, who had long been neighbors of the monastery and had
long thirsted to gain dominion over it and its property, were making
threats and lying in wait for such a circumstance and watching and
waiting for an insurrection and such confusion, in which, if they could
obtain indemnity and fearlessness from authority, they would order that
the lavra should be rendered utterly desolate and uninhabited. Now
then, since there were distinguished and prominent men in this large
company, 9 they did not cease from constantly inciting and provoking

9. It is not entirely clear how this sentence should be translated, and the
problems revolve around the meaning of tv -r<iJ ftEyctAci, EKE[vci, q,ocrcra-rci, here. In §4
above the same word was used with the meaning "fortification," and so it could be
that here q,6crcra-rov (q,ocrcra-rov) refers to some sort of fortified structure, possibly
the monastery of Sabas, and so the distinguished and prominent men would per-
haps be the monks. In light of the immediate context, however, it makes more
76 Three Christian Martydoms

OOV'tES, Kai ov8t OU'tWS avwis ,a '*

KaK* Ka,a0U[,lLWS t;t~aLVE
1tpoatpfoEWS, WU Elwu wis WU 1ta[,l[,le!Kapos ~[,lWV 1ta,pos Kai YVfJCTLO\J
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avwis tv wis Ka,a ,~v ay[av Bl]ElAEE[.l [.lEpEcr1, Kai CTU[.l~aAoV'tES 1toAE[.l'i'
1toX\ovs av,wv <lVELAOV Kai Ka,a 't~V Epf][,lOV <p£vyoV'tas <l1tEK't£LVav, Kai
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pav CTU[,l<pWv[av OLEAUCTEV, ws 1tC!AaL 'tWV E1ti WU "E~Ep 1tupyo1tOLOUV'tWV 't~V
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E[.l<f>Opf]Eltv,Es, aX\~Aous 1toAE[.l£iv i>1to ,~s [.lEElf]s hpa1t'1crav, Kai ov,ws
mhwv ~ ~ouA~ 81£crKop1t[cr0'1 Kai li0po1cr1s.
Passion ef the Twenry Marryrs efMar Saba (d. 797) 77

the multitude against us, urging them to come against us. And yet their
wicked plan did not turn out for them as they had intended, since God,
through the prayers of our most blessed father and his genuine servant
Sabas, built a wall around his flock and, as in the time of Ahitophel,
"scattered abroad the counsel" 10 of his enemies and miraculously pro-
tected us, as he wished. Of course, one day when our previously men-
tioned enemies were dragging along the godless assembly, they came
against our lavra breathing rage and wanting, as some of them later
said, not simply to pillage it but to utterly destroy it in complete devas-
tation. But while we were at rest and unaware, divine judgment went to
meet them, leading forth their adversaries against them. For the sol-
diers that had been stationed to guard the city noticed their movement
and scurrying about (for they had lookouts carefully observing and
reporting on their affairs from afar), and thinking that they were
intending to come upon the city, they went to meet them in the region
of holy Bethlehem; and engaging them in battle, they killed many of
them and slew those who fled into the desert. And thus was their god-
less plan and intent overthrown.
7. Another time, an utterly depraved swarm and mob of barbarians
was incited by the devil and the enemies of the lavra and decided to rise
up early against us and plunder the lavra. But its champion, the Lord,
destroyed their wretched alliance, as long ago he destroyed the alliance
of those building the tower in the time of Eber. 11 For when they found
enough jars full of wine hidden by some twigs in a certain village and
they insatiably and immoderately took their fill of it without water, they
turned to fighting one another, on account of their drunkenness, and
thus was their plan and their gathering subverted.

sense to understand these distinguished and prominent men as being among the
opponents of the monastery, that is, those who were inciting violence against the
monastery. In this case one would need to understand <p6<J<Ja-rov according to its
frequent use for "army," as it is rendered above. While the Latin translation
seems to adopt the former interpretation, B. Latysev opts instead for the latter,
translating <po<J<Jccr~ as CKOilH!Il'B, "crowd, assemblage." In §8 below, however,
there is reference to the barbarians' "great fortification" (-co µt:ya mhwv
<po<J<Ja-cov). Perhaps then we are to understand that some of these influential and
prominent enemies of the monastery were at their camp, encouraging attacks on
the monastery. See Bolland et al.,Acta sanctorum, March, 3:167; and Papadopoulos-
Kerameus and Latysev, LvXAoy~ IIalm<J-rlVlax:~~. 6 (Russian).
10. 2 Kgdms 15:34; 17:14.
II. Cf. Gen ll:1-17.
78 Three Christian Martydoms

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£tJaP£0''t'OV au-r<iJ 81anpal;acreai. Ou8£l~ [!£VTOL Y£ nap' au-rwv µnfo-r11 't'OU
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Passion of the Twenty Martyrs ofMar Saba (d. 797) 79

8. When these things thus came to an end (for such neglect and
disorder persisted for a sufficient number of months), and fear and
despair were prevailing and the roads from the Holy City in almost
every direction were not being traveled, do you know, beloved, in what
manner of fear and trembling and agony and affliction and expectation
of difficult and unbearable horrors and dangers we endured for such a
long time, with our necessities being brought from the Holy City with
constraint and very often being seized along the way? But we endured
many things, gathered together on a mountain ridge, being scorched by
burning heat in the day and by frost at night, waiting for the sudden
onslaught and attack of the impious ones. Because we were made to
hear constant reports about it (and since some lookouts had been sta-
tioned at a distance upon a high mountain with a commanding view, we
directed them to inform us of the barbarians' presence with a certain
signal, if they should be spotted), we died daily and ten thousand times
before the one natural death on account of fear and expectation of tor-
tures, and especially having horrible suspicions of the hatred and
enmity of those just mentioned. So many times their mob passed by us
going from Arabia or from some other place to their great fortification
(for we suffered this especially, as a result of their gathering together to
assemble from all directions in one place), and then their presence was
made known to us by the lookouts. And since it was assumed that they
were coming against us and for us, on account of this there were loud
knocks and gongs, in order to gather together all the fathers who were
scattered in their cells-each time we heard the knocks on wood as
signals of death's arrival. But much more the sight of the barbarians,
who were fully armed and riding horses and frequently advancing
steadily and approaching, caused disturbance and confusion and
unleashed fear. These men who satiated and supplied themselves with
our food were looking around murderously and rapaciously, showing
glimpses of the wicked disposition against us that was present in them.
But they were dispersed when God turned them away through the
prayers of our holy father Sabas.
9. When much time had passed under these conditions, the fathers
endured immense agony and were afflicted by fear. But with prayers
and supplications they besought God's loving-kindness day and night to
bring about what would be beneficial to their souls and pleasing to him.
For to be sure, no one among them forsook his hermitage, nor did any-
one abandon the lavra, although they were free to leave and find safety
80 Three Christian Martydoms

apx~~ '!OV KOO'!,lOV Kai ,a EV aimi) Ka,aAL1tOV'!E~ OAOU~ tavwu~ ,@ Xp1<1,ci)

ava9tµevoL athci) ~KOAou911crav Kai '!OV O',aupov lipav.E~ Kai EaU'!OU~ ,ci)
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Passion ef the Twenty Martyrs efMar Saba (d. 797) 81

in the cities, if they wished. But since they had from the beginning
abandoned the world and the things in it, devoting themselves entirely
to Christ, they followed him, and taking up the cross 12 and having made
themselves dead to the world, they were led by him into this desert;
thus they had resolved to be steadfast and to remain and to endure
every trial and danger that came upon them, exhorting one another
and offering brotherly encouragement. "If Christ, to whom we have
been wed and because of whom we dwell in this desert, should wish to
save us from a lawless and barbarian hand, he is able to prevail over all
things with ease. But if he orders that we hand ourselves over to die at
their hands, he would allow this, knowing that it is entirely better and
more exalted. Therefore let us receive what is conferred by God, and let
us not for fear of the sinful barbarians return to the clamor of the
world, inviting suspicion from all that we suffer the most shameful
affiiction of cowardice. For we have been ordered by our Lord and Savior
Jesus Christ not to fear 'those who kill the body but cannot kill the
soul.' 13 As it is wonderful to see those withdrawing from the world and
following Christ go into the desert, so it is shameful and hideous and
disgraceful to see those who have estranged themselves from the world
and dwelled in the desert not for very long return and run back again
to the world on account of mortal fear. Let the common enemy not
mock us, seeing us terrified by his soldiers and fleeing and running to
the cities, this most shameless one who has regularly been defeated and
banished and chased away like a dog by us in alliance with Christ, the
Lord of all. We do not have walled and fortified cities in which we would
be keeping watch, but we have Christ, the impenetrable wall, to whom
we have learned to sing from David: 'Become to me a protector-god and
a house of my refuge, to save me.' 14 We do not have a chain breastplate
and a helmet and a leather shield with which to ward off the weapons of
the enemies; but we have the armor of the Spirit-the breastplate of
love and hope, the great shield of faith, and the helmet of salvation 15-
by which we are fortified. We do not have a battle line of soldiers to
defend us, but an angel of the Lord will encamp around those who fear

12. Cf. Matt 16:24 and parr.

13. Matt 10:28.
14. Ps 30:3 (31:3).
15. Cf. Eph 6:13-17.
82 Three Christian Martydoms

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Passion of the Twenry Marryrs ofMar Saba (d. 797) 83

him and will deliver them. 16 For to us 'to live is Christ and to die is
gain,' 17 and we have not come to dwell in this desert on account of love
of life. For what reason have we chosen to dwell in this uninhabitable
place? Is it not entirely clear that it is on account of Christ? Therefore
if we are destroyed in it, we will be destroyed for the sake of Christ, for
whose sake we have chosen to dwell in it. Indeed, what could be sweeter
or more blessed than to die for the sake of Christ, on account of love for
him who died for us?"
10. Exhorting and encouraging one another with such words, the
fathers remained in the lavra, sincerely offering their souls and bodies
to Christ. But another pious and devout thought also persuaded them
to remain unmoved, for they knew that nothing brought more pleasure
to those neighbors who were unjustly at enmity with them than to
destroy and lay waste to the monastery and to see it uninhabited by
monks. For if they had learned that the monks had withdrawn even for
a little while, before all else and without delay they would have burned
down the church and destroyed and leveled the cells, and they would
have hastened to make the entire place uninhabitable. So that this
would not happen, the honorable men nobly remained and stayed put,
not as reeds blown about by every wind, 18 but as towers founded on solid
rock, 19 who with a torrent of temptations flowing upon them and a rag-
ing storm of evil spirits striking and pounding against them remained
steadfast and unmoved, braving these dangers not simply for the sake
of stones and wood, but for the glory of Christ, who long ago and now is
glorified in this place, being well pleased with sincerity and purity and
worshipped in spirit and truth. For who does not know that harbors do
not so much save those whom they receive from the perils of the sea, as
much as this famous and divinely founded lavra, which receives those
who are spiritually shipwrecked on the sea of life, rescues them from
death of the soul, and then restores them to life, presenting them and
handing them over to Christ perfected in virtuous life and conduct?
Therefore the noble men decided to brave these dangers righteously
and to be indebted for the salvation of the souls being saved in it now
and those who will be saved by God daily and forever; for the salvation

16. Ps 33:8 (34:7).

17. Phil 1:21.
18. Cf. Matt 11:7 and Eph 4:14.
19. Cf. Matt 7:25.
84 Three Christian Martydoms

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Passion ef the Twenry Marryrs ef Mar Saba (d. 797) 85

of souls Christ himself also chose to die instead of the joy that was set
before him, 20 in whose footsteps these imitators and servants of Christ
were following. And instead of the deliverance from danger that was
laid out before them through fleeing, they chose to remain and to suffer
however much horror was to come upon them.
11. 0 resolute and exalted decision, circumspect and wise in the
ways of God! 0 pious and God-loving and Christ-minded thinking!
How will I worthily sing your praises, blessed fathers, who were taken
away for the sake of Christ and have passed over to him through death,
I who while still living in the flesh bore witness to the intention and
desire of the soul? These are they whom the Lord, who observes the
movements of the heart and examines intentions, 21 crowned with the
contests and trial of tortures when he saw them possessing such a God-
pleasing disposition and accepted and approved of the decision. For
later in the midst of suffering beyond hope, the all-seeing Christ kept
them sufficiently unharmed and uninjured to the greatest extent with a
hidden and mighty hand and an exalted arm, 22 so that all would marvel
at the truly incredible protection and help of God, lest the enemy would
also say about them what he had dared to say about the righteous Job:
"Does Job worship the Lord for no reason? Have you not placed a fence
around the things belonging to him 23 and the things outside? But
stretch out your hand and touch all that he has, and his flesh and bones;
surely he will bless you to your face." 24 And perhaps the tempter said
the same things about them as when he demanded Peter. 25 Therefore in
order to deny the enemy the opportunity for any pretext and to teach
his contestants by actions to be unvanquished and victorious in the hor-
rors, Christ gave him authority as he wished to train his ascetics.
12. And receiving this request with great joy, he [the tempter]
quickly sought his own squires and attendants, through whom even
recently, as previously mentioned, he had accomplished devastating
things-I am speaking, of course, of the barbarians. And he found

20. Cf. Heb 12:2.

21. Cf. Ps 16:3 (17:3);Jer 17:10; Heb 4:12; Apoc 2:23.
22. Cf. Exod 17:16; Ps 135:12 (136:12).
23. Literally "within him."
24. Job 1:9-11. Note that the Hebrew version is usually translated "he will
curse you to your face" (NRSV). 11::i can mean both "bless" and "curse," and the
Septuagint translators opted for the former.
25. Cf. Luke 22:31.
86 Three Christian Martydoms

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xal xpavywv '!OV 1C'!tJ1tOV tv11x118tv,£~ 8poµafo1 £1tl '!OV <1uv~811 AOq>OV
xa,111r~x811µev, ,p1<1xai8exa,11 ~v -rou Map,[ou µ11v6~ 1 ~µtpa ~ev,tpa, 1tepl
'!~V '!OU ~ALOU ava-roA~V. Tovwv~ Se µaxp69ev tpxoµtvou~ ewpaxo,£~ xal
1tpo~ 1tOA£f!OV 11u,pem<1µtvou~ £1t£YVWJCO'!£~ (xal yap ;[q>o~ xal ,o;a
£1C'!£,aµtva £1t£'!£LVOV'!O), AOl1tOV 1tpo '!OU 1tpo<11t£A<lCJ'aL au-roil~ '!~ q>6~<i,J
81eAu811µev.
13. Ei~ Suo Se ,a;e1~ eavwi,~ oi q>OVLOI 1Ca,aµep[<1av,e~, xa,a µfoou~
~µa~ 1tep1Aa~dv 1 81e<1xt1t-rov-ro· 1tpo<1qyl<1a<11 St, nve~ ,wv 1ta,tpwv
wAµ~<1av-re~ 1tpo<1a1t~v-r11<1av1 1tapaKAl']'!l1CoT~ au-roil~ ,18a<1eue1v A6yo1~
1te1pwµevo1. ToLOtJ'!OI~ Se 1tpo~ avwv~ txtxp11v-ro p~µa<11, T[ EV '!OLOU'!<i,J, w
oii-ro1, ~µTv 1tpo<1£Al']AtJ8a,£ (J'x~µan, w~ 1tpo~ 1tOAeµ[ou~ '!IVa~ xal ,a µty1<1,a
1tpo1181x11x6,a~ xal x£lp1<1,a 81a1tpa;aµtvov~ xal µeya).w~ vµa~
AW~l']O'aµtvou~ '!£ xal 1Ca1Cw<1av-ra~, xal el~ av,11tapa,a;1v uµwv EaU'!OU~
ho1µa<1av-ra~; 2 'Hµd~, wliv8pe~, elp11v1xol foµev 1tpo~ li1tav-ra~· oil-re yap
vµa~ oil,£ htpou~ £AV1t~<1aµev ~ E~Aataµev 1tW1t0'!£. Kal '!OCJ'OU'!OV ep180~
xal µax11~ a1tq6µe8a, 0'!1 xal ,a eav,wv xal 1tav-ra '!OV ICOO'f!OV
1Ca,aA£A0[1taµev xal el~ ,au,11v, w~ opa,e, JCa'!OllCOUf!£V '!~V ep11µov, i'.va
1tav,o~ 9opu~ou ~IW'!IJCOU xal ,apax~~ xal (lV'!IAoy[a~ xal q>vp<1ew~ µaxpav
yev6µevo1 8uv118wµev a1tep1<11ta<1,W~ JCAaVCJ'al ,a~ aµap,[a~ ~µwv xal '!~
Se~ euape<1,~<1ai. Ou µ6vov Se vµa~ ou8ev 1tape~Aataµev, a».a xal
evepye,dv ov 81eAEl1toµev xa,a 8uvaµ1v· -roil~ yap t; vµwv 81' ~µwv

I. ,ca-ca µfoou~ ~µii~ m:ptla~Eiv has been mistakenly omitted from the edi-
tion, although the Acta Sanctorum edition has ,ca-ca µfoou~ ~µii~ 1tep1~alEiv. The
manuscript, however, clearly reads 1tep1la~Eiv.
2. ,cal El~ av-rmapa-ra;tv uµwv fou-roi,~ hotµaO"av-ca~ has been mistakenly
omitted from the edition undoubtedly due to homoiteleuton, although it is pres-
ent in the Acta Sanctorum edition.
Passion ef the Twenry Marryrs efMar Saba (d. 797) 87

them scattered, for fear had dispersed them, since a powerful presence
had been made known. Nevertheless, finding a certain especially wicked
faction, who were few in number, and some of the neighbors who had
previously been seized by enmity and were professing an unjust hatred
of our lavra, whom we previously have mentioned, he gathered them
together from one place and the other, and having assembled a band of
fighters hostile to God of more than sixty, he had them surround us,
armed with bows. Therefore when they came from afar, some of the
brothers, recognizing the shouts and signals, made known their arrival.
But we, although hoping to be delivered from the horrors (for we too
had previously heard about the scattering and dispersal of the barbar-
ian assemblies), were observing silence then during Great Lent, which
was just beginning, and alarmed by the noise of blows and shouts that
were inappropriate for the time of year, we hurried to the communal
ridge, running as fast as we could-it was Monday, March 13, around
sunrise. And having seen these men coming from afar and recognizing
that they were prepared for war (for they held forth swords and drawn
bows), we were then dispersed by fear before their advance.
13. Dividing themselves into two companies, the murderers were
looking to surround us in their midst. And some of the fathers, being
bold, went to meet those approaching, attempting to calm them down
with comforting words. And they spoke words such as these to them:
"You there, why have you come against us in this way, as against some
enemies who had previously done the greatest injustice against you and
brought about the worst things and injured and afflicted you greatly
and were preparing themselves for hostilities against you? Gentlemen,
we are peaceful toward all and have never harmed or injured you or
anyone else. And we refrain from strife and conflict so much that we
have abandoned our own property and the entire world, and as you see,
we have come to dwell in this desert so that, having distanced ourselves
from all the tumult and disorder and contentiousness and confusion of
life, we might be able to lament our sins and be pleasing to God without
distraction. And not only have we done nothing to harm you, but we
have not missed an opportunity to do good insofar as we are able. And
we have not ceased to offer hospitality and food and rest to those from
88 Three Christian Martydoms

1tapEPXOf!£VOV~ ;EvoSoxELV Kai -rptcpELV Kai 81ava1taUELV OUK £1taVO'Clf!E9a.

M~ OlJV av-ri ayaewv 1tovripoi:~ YJf:!'1~ av-raf!EL'ljrf]<19E, Kai YE 6cpdAOV'rE~
<1vyKpo-rELV OO'f] Suvaf!L~ 81' li<11tEp d~ Uf:!'1~ ad EU1to1ia~ £1tE0Et;ctf!E9a- af\Aa
Kai vuv 1tp68vf!oi E<1f!EV ~PWf!ML wi:~ 1tap' iJf!i:V Eu1topovf!tvo1~ acp96vw~
Vf!a~ 8E;1w<1a<18ai Kai <1vviJ8w~ S1ava1taii<1ai. Oi Se Ou ~pwf!a-rwv aAAa
XPfJf!Cl'rWV EVEKEV tv-rauea 1tapayEy6vaf!EV f!E9' iS~pEWV Kai a1tELAWV
a1tEKpivavw. "Ev ovv -rwv af!cpo-rtpwv Uf!LV 1tp6KE1-ra11 ~ XPiJf!a-ra iJf!i:V
1tapa<1xciv, 1tA~eo~ OVOf!ct<J'avn~, ~ 81ax£Lpt<18~va1 Wl~ ~£AEO'l. Ilpo~ OU~
avei~ o[ YJf!ETEpot a1tEKpi8f]<1aV· II1<1-rEU<1a-rE, er, eivSpE~, 1tl<J'TEUO'a-r£, O'rl
-ra1tELVOL E<1f!EV Kai 1tTWXOi Kai 1tava1topo11 OVTE eip-rov El~ KOpov ad
EU1topoiiv-rE~ Kai Ef!1tl1tAWf!EVOl· atX ouSe af!cpiwv Kai lf!a-riwv KEKTYJf!E9a
1tEptov<1iav Kai 1tOAV'r£A£Lav. "Hv Se xpv<1oii 1t0<10'rf]Ta A£yE-rE, ouSe Ka-r'
ovap Ecpav-ra<18f]f!EV 1tW1tO'rE· f!OVOl~ yap Wl~ avayKaioi~, Kai WUWl~
EVOEW~, au-rapKOUf!EVOL f!E'ra O'TEVWO'EW~ Ev9a8E -ro ~~v StaVUOf!EV.
14. O[ Se ~0'1tEp-ra f!EYL<1-ra u~pl<1f!£VOL, 6pyft E;acpetv-rE~, -ra ~£Af] AOL1tOV
acpEtSw~ E1tacpiE<1av, v1cpa<11 XElf!Eptvoi:~ Clf!LAAWf!EVa, Kai OU 1tp6-rEpov EAf];av,
1tpiv av-rwv -ra~ cpEphpa~ EK£VW<1av. Twv f!EVWL 1ta-rtpwv E1tAYJYf]<1av t-yyi,~
-rwv -rptaKov-ra, o[ 1tAEL<1Wl f!eV Katpiw~, o[ Se Kai £1tl1tOAaiw~. T1va OlJV
f!E'rptov -r~~ f!avia~ KOpov Aa~6v-rE~ o[ -r~~ 1t0Vf]pia~ aK6prnw1, E1ti -ra~
K£1\Aa~ Exwpovv, -ra~ f!eV eupa~ f!EYClAOl~ Ka-raKAWV'rE~ Ai801~, -ra Se evSov
ap1ta~OVTE~ a1tOKELf!EVa. 'Hf!ci~ St, wti-rwv EV WUWL~ a<1xoAOVf!£VWV, -rwv
1tAf]Y£V'rWV aOEAcpwv Ecppov-ri~Of!EV• OU~ ~apOVf!EVOV~ Kai <1-rtvov-ra~
avEAOf!EVOl d~ -ro 1tAf]<1lct~OV KE/\ALOV EL<1fJYClYOf!EV Kai -ra Ef!1tE1tf]y6-ra ~£Af]
aVE<11tWf!EV, oux ~nov au-rwv -r<i'J ~£AEl -r~~ aevf!ia~ Kai <1Vf:!1ta9da~ -ra~
KapSia~ 1tE1tAf]Yf!£Va~ exov-rE~, 6pwv-rE~ auwi,~ 1tEcpVpf!EVOV~ -roi:~ aif!a<11
Ka-ra 81acp6pov~ -r61tov~ wii O'Wf!aW~, Ka9' OU~ Kai -ra~ -rpw<1£L~ ESt;av-ro oi
f!eV yap EV Wl~ <1-rtpvo1~, o[ Se EV Wl~ f!E-racpptvo1~, o[ Se EV -r<i'J 1tpo<1w1t~ -ra
~EAfJ ecpEpov Ef!1trnapf!tva- ~<1av Se oi'. Kaili801~ -ra~ KEcpala~ -rpavf!an<18tv-rE~
-ra~ o'ljrEl~ dxov f!Ef!OAVO'f!EVa~ Wl~ aif!Ml· 1tav-ra~ Se piyo~ Kai -rp6f!O~ Kai
686v-rwv ~PVYf!O~ Kai eavawv O'VVELXEV wxp[a<11~. Ou~ avaKAiva~ 0
1tavap1<1w~ la-rpo~ Kai EUAa~fo-raw~ a~~a~ 8Wf!'1~, 0 f!E'ra -raii-ra -r*
1taAata~ XEtpowvri9d~ latipa~ iJyotif!EVo~, -r* 1tpo<1f]K01J<1f]~ E1tlf!EA£ia~
iJ;iov.
15. 0[ Se ov-rw~ Epf]f!lKOi eiv9paKE~ Kai AVf!av-riJptot Kai erip16-rpo1to1 ~ap-
~apot w~ ouSev aihapKE~ -rft 1t0Vf]pij au-rwv yvwf!n 1to1iJ<1av-rE~, Kai1tEp 1tA£l-
<1WV~ -r6 YE E1t' auwv~ avEAOV'rE~ Kai -ra Ev6v-ra 1tpat8Eti<1av-rE~, 1tvpiKav<1-ra
9Ei:Vat -ra KEAAia f!aVLKW~ E1t£XELpf]<1aV· 9ctf!VOV~ yap, -ra AEYOf!EVa f!avoti81a,
Passion of the Twenry Marryrs ofMar Saba (d. 797) 89

among you who have passed by us. Therefore do not repay us with wick-
edness for good things, particularly since you are obliged to assist as
much as possible on account of the very kindnesses that we have always
shown you. And even now we are eager to welcome you generously with
food provided by us and to offer you rest as is customary." But they
answered with threats and violence: "We have come here not for food
but for treasure. Therefore one of two options stands before you: either
hand over the treasure," they said to the crowd, "or be slain with
arrows." Our men then answered them: "Believe us, men, believe us,
that we are humble and poor and very much in need, never having
extra bread or eating our fill, nor have we acquired excess clothing and
costly garments. And the amount of gold that you ask for we have never
seen even in a dream. For we bring an end to our life in this world with
restraint, making do with only the necessities, and even these we have
insufficiently."
14. But they were inflamed with wrath, as if they had been horribly
outraged, and then they let their arrows fly without restraint, like snow-
flakes in the winter, and they did not cease until they had emptied their
quivers. They struck nearly thirty of the fathers, most of them mortally
but some only superficially. Then these men of insatiable wickedness,
taking some moderation in the excess of their madness, went out to the
cells, breaking down the doors with great rocks and seizing the things
laid up inside. And while they were occupied with this, we took care of
our wounded brothers. Taking up those who were overcome and moan-
ing, we brought them into a nearby cell and drew out the arrows, our-
selves having hearts no less wounded by the arrow of despondency and
sympathy, seeing them wet with blood on various parts of the body, where
they had received wounds. For some had arrows impaled in their chest,
others in the back, and still others in the face. And there were also some
who had faces stained with blood, their heads having been bludgeoned
with rocks. And shivering and quivering and gnashing of teeth and the
paleness of death came upon them all, these whom the best physician of
all, the most pious Abba Thomas (who later was elected the hegumen of
the Old Lavra), leaned over and saw fit to give the appropriate care.
15. And so the desert-dwelling coals 26 and destructive and savage
barbarians, doing nothing free from their wicked intent, even though
they had taken most things for themselves and plundered the things

26. Cf. Ps 119:4 (120:4).

90 Three Christian Martydoms

EV EK!lO"t(i,J eup[O'KOV'te<; (dw8a<11 yap oi 1ta,tpec; av,a <1uvaye1v Kal a1to,We-

<18ai), ho[µwc; 11.omov 81' av,wv ,a oiK~µa-ra tvrnupitov. 'HµeTc; Si: -rite; cp11.6-
yac; de; ihjroc; aipoµtvac; Kal -rouc; Ka1tvouc; de; aWtpa ~11.e1tov-rec;
ava1teµ1toµtvouc;, 3 -rite; KapS[ac; £1tup1to11.ouµe8a Kal 68uvn acpa,<i,J Kai
<J'KOTW<J'el Kai a1top[i;:t 8e1vwc; £Kpa-rouµe9a we;·~<; 11.avpac; a1teyvwK6,ec;- ~811
yap Kai ,~v £KKA1']<1[av 1tup[cp11.eK-rov Ka,a11.m£Tv e~ou11.euov-ro- µ6vov Si: de;
oupavov ,o oµµa ava,dvov-rec;, £K£19ev ,~v ~0~8e1av 1teµcp8~vai ~µTv
t8e6µe9a, -rite; -rou ay[ou 1ta,poc; ~µwv La~a 1tpe<1~dac; e1t1Ka11.ouµevo1. ·o Si:
,wv Ka,a1tovouµtvwv av-r111.~1t,wp 9e6c;, 6 hri>c; 1ta<11 -roTc; £1t1Ka11.ouµtvo1c;
av,ov ev a11.118di;:i, 11u86K1']<1e µ~Ko9ev ,ivitc; 611.[youc; cpav~vai, oflc; i86v-rec; ol
avoµo1 Kai de; ~µe,epav atJTOU<; U1t01t'teU<1aV'te<; ~KeLV £1tlKOup[av Kai
~0~8e1av, 8d<1av-rec; Si: µ~ Kai htpouc; 1tpo<1rne11.eu<1e<18ai, -rou 9wu av-roi>c;
Cl1tO<J'O~~<J'av-roc;, ,a <J'KUAa ~a<1,a<1av-rec; avqwp11<1av. 'AXA ov8e
avaxwp11<1av-rwv EKELVWV ~µwv 6 cp6~oc; EAW'f>l']<J'eV· e8e8[e1µev yap T~V av,wv
£1taVEA£U<J'LV. Mtxp1 Si:·~<; TOU ~II.LOU Sfoewc; Kai·~<; TOU cpw,oc; EKAehjrewc;
aµe,aKLVl']TOl 81ne11.foaµev, ,ftSe KctKeT<J'e TO oµµa 1tepmeµ1tov-rec;, we; T~V
TOUTWV £1tavo8ov ucpopwµevOL· Ka1ti T~V aupwv Si: 1tpwT8ev EW<; fo1tepac;
~a9£iac; EV ·~ aih~ <1uvay6µevo1 T01t(i,J ALTct<; Kai 1tpo<1euxac; 1tav11µepLOL
£1t£Te11.ouµev, ·~ av,~ Seel Kpa-rouµevOL• w<1av,wc; Se Kai 1ta<1av EKELV!']V T~V
t~8oµa8a 1to1eTv OUK £1tau<1aµe8a. 'Oµou Si: 1tav-rec; <1uv118po1~6µe8a, TOUTO
µev 1tapaKA1']<J'lV Kai 1tapaµu8[av [Kav~v et ClAA~AWV Kap1touµevo1 (ehe yap
~~v eh' ouv a1to8vi]<1Ke1v <J'UV ClAA~AOL<; 11uxoµe8a), TOUTO Si: Kai -rite; ~acravouc;
eyKALVOV'tec;, iic; -roTc; Ka,aµovac; eup1<1Koµtvo1c; htcpepov, we; Kai EV 11.aupi;:t ,ft
1ta11.a1q 1trno1~Ka<11, nvitc; 1tupi 81acp11.ttavnc; Kai htpac; ~acravwv iSfoc;
£1tlVO~<J'aV'te<;.
16. 'Ev -rou-ro1c; eK£iv11v ,~v t~8oµa8a 81e11.86v-rwv ~µwv, 6yi: La~~a-r<iJ
1tepi Seu,tpwv '* vuuoc; wpav tv ,ft £KKA1']<1ii;:t ,~v <1uv~811 ,~c; ayiac; Kupia-
K~<; aypu1tviav £1tl'teAOUV'tWV, [Sou Suo µovaxoi ev11.a~£Tc; Kai <J',epp6cppovec;
8poµaTo1 Kai ~1t£Lyµtvo1 Kai iSpwn 1tep1ppe6µevo11tapeytvov-ro- oflc; oi ,~c;
1ta11.a1ac; 11.avpac; ,[µw11ta,tpec;, TOV ·~<; aya1t11c; ,11pouv-rec; v6µov Kai cp111.a-
8e11.cp1K~<; <1uµ1ta8£ia<; 1tUp<1~ <J'UYKLVOUµeVOL 1 1tpo<; ~µa<; ct1te<J'T!lAKa<J'L1 ,aii,a
et
cmarrtX\ov-rec;- "On (cpacriv) oi 1tpo ~µepwv emppiyav-rec; uµTv Cl<J'e~eTc; Kai
1taµµ[apot 1tct<J'aV TaU'tl']V T~V £~8oµa8a <J'UAAn<J',ct<; Kai <J'UVa1tO<J'T!lTa<;
£1tl<J'Uvayov-rec;, Kai de; 1tA~9oc; µtya yev6µevo1, ,au,n ,ft vuui £1t11te<1eTv

3. Correcting ava1tEf!1tOf!EVa~ to read ava1tEf!1tOf!EVou~ as in the Acta Sanc-

torum and the manuscript.
Passion of the Twenty Martyrs ofMar Saba (d. 797) 91

that were there, they set themselves maniacally to setting fire to the
cells. For finding in each one bushes, which are called manouthia 27 (for
the fathers were accustomed to collect these and store them), they used
these to set fire easily to the dwellings. But we, seeing the flames raised
up to the heights and smoke sent up into the air, had flames burning in
our hearts and were overcome horribly with unspeakable sadness and
darkness and dismay, having lost all hope for our lavra. For at this time
they decided to set the church ablaze, and we could only raise our eyes to
heaven, whence we needed help to be sent to us, calling on the prayers of
our holy father Sabas. But God, the helper of those who are oppressed,
the one who is "near to all those who call upon him in truth," 28 was
pleased to have a few men appear at a distance. These lawless ones saw
them and suspected that they had come for our aid and defense, and
fearing that they would bring others as well, they withdrew, frightened
away by God and carrying away their spoils. But with their withdrawal
our fear was not relieved, for we dreaded their return. And until the set-
ting of the sun and the darkening of the light we remained unmoved,
looking around here and there. And the next day from morning until
late in the evening we completed the day gathered together in the same
place and spent the entire day in prayer and supplication, ruled by the
same fear. And so we did not cease from doing this for the entire week.
And we were all gathered together, on the one hand in order to reap the
fruits of considerable consolation and encouragement from one another
(for we were praying either to live or to die with each other), and on the
other hand to escape the torments that they bring upon those who are
found alone, as they had done at the Old Lavra, where they incinerated
some with fire and came up with other forms of torture.
16. When we had spent that week in these conditions, late on
Saturday, around the second hour of the night, while we were in the
church completing the customary Sunday vigil, behold two pious and
brave monks arrived running swiftly and hurrying and dripping with
sweat. The revered fathers of the Old Lavra, observing the law of love
and bearing the torch of sympathy of brotherly love, had sent them to
us to announce the following-they said: "The impious and utterly
abominable ones who attacked you six days ago have been gathering
together fellow thieves and rebels all week, and now that they have

27. A kind of desert thistle that the monks used as food.

28. Ps 144:18 (145:18).
92 Three Christian Martydoms

uµIv xal .~v AClUpav Ept]µWo'Cll <ppuanOVTCll· (l1t£LAOUCTL Se 1tctV oTL Setvov xal
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SetAlWVT£~ a1t!lVTf]CTLV. E'( TL ouv 1tapecrTLv uµIv 1tOL£LV, EV -raxeL 1tOL~CTClT£.
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4. Correcting em~a[v-ca~ to read em~a[vona~ as in the Acta Sanctorum and

the manuscript.
Passion ef the Twenry Marryrs ef Mar Saba (d. 797) 93

become a great multitude, they are ranting that they will attack you on
this night and will devastate the lavra. And they are threatening to
bring down upon you every horrible and most grievous thing, having
grown full of rage and wrath, for we were able to learn this from some
of their fellow tribesmen who live near us. By now with the setting of
the sun, they have begun marching toward you from the area near us,
and we, terrified and filled with anxiety, came here running and
exposed ourselves to danger, fearing that we would encounter them
along the way. Therefore if you are able to do something, do it quickly."
17. But we, upon hearing this distressing message, lost strength in
our faculties and our joints, as if each one of us had been struck in the
heart by a sword and lost our heads in the dismay and grown dizzy from
the calamity. And being filled with turmoil and confusion, we sent forth
some to sing psalms in the church, but most of us went to the customary
high ground, and spending the night there until dawn, we nearly froze
from the extreme cold, with fear drawing the blood together from within
and likewise the cold forcing and pressing it together from without.
Nevertheless we did not neglect to pray, even though we were not in the
church; rather, gathering together our whole mind and all our thoughts
and every worry that was stirred up within us, we besought God, who is
able to save us from dangers with pure prayers and unwavering peti-
tions. Another one was elsewhere keeping watch and looking out and
carefully listening for any sound, whence he might see and perceive
them approaching. 29 And many times a chance sight and motion startled
us all, as it was thought to be the arrival of the atheists.
18. While we were persevering in such turmoil and had been stricken
by fear and grief and confusion, behold two individuals appeared com-
ing toward us, proceeding with great haste. And as they drew near, one
was seen to be a gray-haired elder monk, and he was following 30 the
other one as a guardian of the way and a guide. This one who was
exhausted from running and overcome with grief delivered a message
that was incoherent and incomprehensible on account of being fre-
quently interrupted by breathing. But holding forth a brief note with his
hand, he saw fit to make known by it the reason for his appearance.
Therefore, opening the letter and being able to read it by the light of

29. Or possibly "so that he might see and perceive where they were
approaching from."
30. Or possibly "bringing with him"; Latysev has BeA'h, "he led."
94 Three Christian Martydoms

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Passion ef the Twenry Marryrs ef Mar Saba (d. 797) 95

the moon, we knew that it had been written to us according to the law
of spiritual love by the fathers of the holy monastery of our wonder-
working father St. Euthymius, and it contained the following: "We want
you to know, fathers, as it has become known to us from those who
know accurately, that the assembly of the maleficent has gathered
together for evil in the region to the south of the Holy City, and they
have plotted to come upon you this night and to plunder and devastate
the lavra. Defend yourselves and pray for us!"
19. When we received this letter, we knew that this was another
group, different from the one that the men from the Old Lavra had
described. For the enemies of our lavra and its salvation, whom we have
previously mentioned, not being satisfied with one wicked assembly,
gathered together another homicidal band and company, so that join-
ing both together they would send them upon us as one great multi-
tude. When we learned these things, our misery and fear were doubled,
and the sorrow was unbearable and the danger inescapable. But having
no hope of finding any help from human beings or from anything on
earth, 31 we raised our hands and eyes to heaven, and proclaiming our
need and affliction with tears and groaning, we were supplicating God
who watches over [us], saying: "Look upon our humiliation and distress,
O Lord, and do not turn your face away from your servants. 32 You know,
O Lord, that for the sake of your holy name each one of us has aban-
doned his own house and family and relatives 33 and has come to this
harsh and arid and desolate desert, not for the sake of earthly gain but
so that we would not fall away from your glory and the contemplation
of your face. And now come to our aid, because affliction is near, because
there is no one to help. 34 'Behold, your enemies,' 0 Lord, 'made a
tumult; behold, those who hate you raised their head.' 35 They said,
'Come, and let us destroy them from being a nation, and the name of
the spiritual Israel shall be remembered no more in this desert.' 36 And
now, 0 Lord, we know and we believe that if you wish to smite them
with blindness, as you did the Assyrians in the time of Elijah, or to kill

31. Literally "or from earth."

32. Cf. Ps 68:18 (69:17).
33. Cf. Matt 19:29.
34. Ps 21:12 (22:11).
35. Ps 82:3 (83:2).
36. Ps 82:5 (83:4).
96 Three Christian Martydoms

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5. Here there is a lacuna in the Greek manuscript, which has been restored
from the Georgian version, according to the edition of these passages by Robert P.
Blake, "Deux lacunes comblees clans la Passio XX monachorum Sabaitarum,"
Analecta Bollandiana 68 (1950): 27-43. The letters have been added for ease of
citation.
6. 2:,030M03<'lef!OOJ in the edition is clearly a typo.
7. It is not clear whether this is perhaps a typo for the more common spell-
ing, 8o<'l6<'ll'.>ob.'.>o.
Passion ef the Twenty Martyrs efMar Saba (d. 797) 97

myriads by an angel in a single moment, as [a.]37 at the camp of

Sennacherib in the time of King Hezekiah, 38 now also you are able, 0
ruler of all and sustainer of all who hope in your holy name. But we do
not ask for many fleshly requests, for if we were beseeching you for the
sake of fleshly deliverance, we have the time to flee and to save our-
selves through flight. But we patiently await you, 0 Lord, and we are
dwelling in this desert, and we wait for you, God our savior. As we were
taught by you, so also we hasten to you. Our Father, who is in heaven,
your will be done for us! 39 If you wish to deliver us into the hands of the
bloodthirsty barbarians in order to lead us forth from this fleeting life,
may your will be done. Only grant us forgiveness of our sins and peace-
fully commend our souls to your eternal dominion, for we have desired
you, 0 Lord, and have run after the fragrance of your perfume and
have followed you. And likewise if you wish to deliver us from their
hands, may your holy will be done, for our souls and bodies have been
commended into your hands, 0 Lord our God."
[b.] And we completed such prayers with groaning, and we remained
awake that night. And as dawn broke before sunrise on the Sunday of
the Prodigal Son 40 in Lent, then over on the mountain not far from us
a cloud of darkness appeared, that gathering of the barbarian enemies
of God, as if they suddenly sprang from the earth. Like a multitude of
locusts and a gathering of frogs, they attacked us with a leap and with
savage cries and terrifying shouts, so that the mountains that were all
around us were resounding with their voices, and they set upon us all
together like wild beasts of the desert. They had drawn swords in their

37. At this point there is a lacuna in the Greek manuscript, and the
restored passage is translated from the Georgian.
38. Cf. 4 Kgdms 6:18 and 19:35.
39. Cf. Matt 6:9-10.
40. The word here literally means "insatiable," and Blake translates "die
Dominica ieiuniorum die inediae." Nevertheless, ~dl:?o<'>o 030~0 is in Georgian
"the prodigal son," who in contemporary Eastern Orthodox practice is remem-
bered on the second Sunday of the three-week pre-Lenten period-that is, the
Sunday before Meatfare Sunday and two weeks before the beginning of Lent
proper. Nevertheless, it would appear that at the end of the eighth century the
monks of St. Sabas were observing the commemoration of the Sunday of Prodigal
Son on the second Sunday of Lent. This practice is confirmed by the Jerusalem
Georgian Lectionary, where the gospel reading for the second Sunday in Lent is
in fact the story of the prodigal son: Tarchnischvili, Le grand lectionnaire, 66 (Geor)
and 57 (Lat). The date in question is March 19, 797.
98 Three Christian Martydoms

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8. enatov is m1ssmg from the edition, which has only ;[q>eow naAtv.
Nevertheless, the Acta Sanctorum reads here ;[q,ecrtv enatev 1tctAtv. The manu-
script is badly damaged and almost illegible at this point, at least in the digitally
reproduced form to which I have access. Nevertheless, there is not room for two
words between ;[q,ecrtv and ,a. It is not entirely clear what this word is, although
the visible characters look much more like nat than naA, which would suggest
reading E1tatov instead of 1tctAtv. Moreover, the grammatical structure of the text
Passion ef the Twenty Martyrs efMar Saba (d. 797) 99

hands and had drawn their bows, and some of them had cudgels and
staffs and instruments of torture. They were all armed and equipped
for shedding blood, and they were crying out with terrifying shouts and
horrid barbarisms and also threatening us with death from afar with
obscenities and threats and intimidation. Then when we saw them with
their horrible and terrifying appearance, and because the earth was
resounding with the multitude of their voices like thunder, then we all
withered from fear, and our faces turned pale 41 before death, but we
were looking toward heaven with the eyes of our heart. Then these
bloodthirsty men, who were more wicked in nature than wild animals
and not resembling in themselves human beings, were mutually enrag-
ing and stirring up this gathering of God-haters against us, and they all
came upon us at once, inflamed with rage. But not one of us resisted
them either with words or anything else. Then with great ferocity they
began to strike the sheep of Christ ruthlessly, 42 20. and they struck mer-
cilessly, each one with the weapon that he had in hand, whether it was
a sword, a cudgel, a staff, or a bow. Many took up great stones, as big as
could be held in the hand, and raising them up with both hands, they
threw them with all their strength at the saints.
21. But alas, how will I bear the remembrance of this horrible and
pitiful time without tears? How can I produce in words what our eyes
beheld? For [I could] not even if I had ten tongues and as many mouths
(for truly words are far lesser and inferior to deeds), nor is it possible to
make things that are received through hearing visible as things that
are beheld with the eyes. But the experience and the sensation are
more difficult than both, for even tree cutters and woodchoppers falling
upon a forest thick with trees do not cut it so unsparingly as these cruel,
savage, and inhuman barbarians mercilessly and relentlessly cut the
bodies of the fathers with blows as if in a butcher shop, not in order to
terrorize or cause sufficient pain, but in order to murder those who
remained and to deliver them to a bitter end. For they struck some in
the back with swords; they crushed heads of others to pieces by hurling

41. Literally "yellow."

42. The Greek resumes at this point.
100 Three Christian Martydoms

ru:ya11.011; Kai ~apfo1 ,a~ KEq>a11.a~ ~aX\ov-rE~ Ka,t911.wv, ,WV Se ,a~ Kv~µa~
<1uvhp1~ov, liX\wv tu11.01~ ~ nhpai~ ,a np6crwna frun-rov, Kai ouK ~v lSEiv
,1va µ~ ,cj', Au9p(f) f!Ef!OAucrµtvov Kai ~E~aµµtvov Kai 1tEp1ppE6µEvov a1µa,1.
'll<11tEp Se AUKOL ayt11.n npo~a,wv aµa ~epo1<1µevn Kai <1uvqei Ef!7tEO'OVTE~
S1a<1Kopn[~ou<11v, ov,w~ Kai ou.01 ol liypio1 Kai av~µEpo1 Kai 911p16,pono1
-roi~ AOYLKOi~ Kai 1tpafo1 TOU Xp1<1TOU eptµµacr1 tµn11S~<1aVTE~ .~v O'UV£XELav
au,wv S1e11.u<1av. Eha [Kavw~ w~ £V xaAKEl(f) TOU~ 6cr[ou~ <1q>upoK01t~<1av-rE~,
nav.a~ nav-raxo9Ev AWwv ~OAai~ Kai ,paxfo1 Kai an11rp1wµevai~ ~oai~
avw9Ev Sia TOU XELf!<ippou el~ ·~V £KKAf]O'[av O'UV~/1.auvov.
22, T1ve~ µev ouv ,WV aSEA(f)WV .~v ~[av ,aUTf]V Kai avayKf]V na96v-rE~
EaUTOU~ 7tEplKpU~ELV E7tELpwv-ro, EV 0'7tf]Aa[o1~ Kai crx1crµai~ 6ptwv Kai
payacriv t'm0Su6µEvo1, 611.[yo1 Se oµw~ Aa9eiv ~Suv~911crav. Tov youv
~rouµEVELapx11v, ~TOI TOV el~ unoSox~v TE-rayµtvov ,WV el~ TO ~rouµEvEioV
Ka,aAvov.wv ttvwv, 'Iwavv11v ,cj', 6v6µa,1, Eu11.a~~ Se Kai E7tlELK~ ,ov ,p6nov
Kai vfov ,ft ~11.1K[q., o[ -rou S1a~611.ou Sopuq>6po1 yvwp[crav-rE~, µup[a~ 7tAf]ya~
Kai A[9wv ~OAa~ E7tl9£VTE~ Kai veupoK07t~O'aVTE~, ~µ19av~ 1tW~ Cl(f)£VTE~,
ouKhL Sia ,wv olKeiwv noSwv el~ ,~v EKKAf]<1[av E11.auv6µEvov Ka,1tvai
napdacrav, ~ µ~ tcrxuov-ra Sia ·~V ,WV 7tAf]YWV avayKf]V, ~ npo~ µei~ova
K0/1.a<J'LV· a"fX ano ,WV noSwv Ka,acrupov-rE~ o[ a<11tAarxvo1 Kai ClVf]AEEi~ Sia
7tE,pwv Kai ,paxu-ra,wv A[9wv avw9Ev EK ·~~ opou~ ctKpwpda~ EW~ ·~~
EKKAf]O'La~ Ka9d11.Ku<1av, w~ EL Tl~ KT~VO~ ev11cr1µaiov ~ tu11.ov Evpo1
ava[<19f]TOV· 1tii<1av Se .~v SEpµa,[Sa TOU VWTOU Kai ,WV 61t1<19[wv f!Epwv
eKSeipav-rE~9 (Kai yap ouK 611.[yov ~v ,o '* 6Sou µ~K6~ ,E Kai S1M,11µa, Kai
-rou-ro K<i,av.E~), 611.[yov nvfov-ra EV ,ft au11.ft ·~~ EKKAf]<1[a~ Ka,t811Kav· o~
,cj', Kanvcj', 7t<l/l.LV ~acrav1<19ei~ ,cj', Xp1<1,cj', ·~V tux~v napeSWKEV f!E'tct TWV
aX\wv 6cr[wv, nEpi wv cruv 9Ecj', p118~<1E,ai.
23. THcrav Se oi -rou <1oq>1<1-rou ·~~ KaK[a~ µa911-rai Kai -rou q>pov[µou el~ ,o
KaK07tOL~(J'aL O(f)EW~ u[oi Kai EXLSvwv YEVv~µa,a nva~ Et au,wv EV
ut11Ao,tpo1~ ,61to1~ <1,~<1av-rE~ <1Ko1tEuELv npo~ ,o EL ,1va Siaq>uyEiv
~OUAOf!EVOV 9Ea<J'OLVTO, [Yva] E7tL<1XW<1l Kai KWAUO'WO'l Kai el~ .~v Aaupav Kai
EKKAf]O'[av aKOVTa a1to<1,pttw<11. Ti~ -ro[vuv ~aµa<1Kf]VO~ ,cj', yevEL, Lepyw~
,~v npocr11rop[av, lSwv -rou~ na,tpa~ uno ,wv ~ap~apwv ~ap~ap1Kw~ µE,a

seems to require such a verbal form here, as indicated by the constructions that
follow, and f1ratov seems to be a more appropriate form than f1ra1Ev.
9. Correcting t1e6~pav-rE~, which is also the form in the manuscript, to read
t1e6Eipav-rE~ as in the Acta Sanctorum.
Passion ef the Twenty Martyrs efMar Saba (d. 797) 101

large and heavy stones; they shattered the legs of some; others they
struck in the face with sticks and rocks; and no one was seen who was
not covered in gore and drenched and dripping with blood. But just as
wolves falling upon a flock of sheep gathered together and following one
another scatter [the herd], so also when these savage and brutal and
beastly men leapt upon the rational and meek sheep of Christ, they
dissolved their continuity. Then when they had sufficiently beaten the
holy men as with a hammer in a forge, by throwing stones from all sides
and with harsh and savage cries from above, they forced them all into
the church in a torrent.
22. Therefore when some of the brothers suffered this violence and
anguish, they tried to hide themselves, laying low in caves and clefts of
the mountains and fissures, and a few even were able to escape notice.
But the hegumeniarch, that is, the one appointed to receive guests stay-
ing in the hegumen's cell, a young man of steadfast and meek character
named John, when the devil's spearmen discovered him, they struck
him with innumerable blows and thrown stones and hamstrung him,
leaving him half dead. And they did not allow him to go down into the
church moving on his own feet, either because he did not have the
strength on account of the pain of the blows, or to inflict an even greater
punishment. But dragging him by the feet, the heartless and merciless
men brought him down from the mountain ridge to the church over
rocks and jagged stones, as if someone had found a dead animal or a
senseless piece of wood. But stripping off all the skin of his back and
hind parts (for the distance and length of the way was not small), they
left him in the atrium of the church, barely breathing, this one who
being tortured again for Christ with smoke gave up the spirit with the
other holy men, about whom more will be said, God willing.
23. But they were disciples of the sophist of evil and the sons of the
serpent who is wise in the ways of evil and the children of vipers, sta-
tioning some of their company in the higher places to keep watch so as
to spot anyone who wanted to escape, so that they would stop him and
catch him and return him captive to the lavra and the church. Now
then a certain Damascene named Sergius, seeing the fathers barbari-
cally driven and crammed together into the church by the barbarians
102 Three Christian Martydoms

wcrai>-ra~ 1t1riya~ Ei~ -r~v EKKAl]crlav cruve1auvoµtvou~ Kai cruvw0ouµevou~

(rov ~acrav[crm aihov~ £VEKEV 'TOV'TO o[ -rptcra0ALOL Kai KaKEV'!PEXEL~
E1tEVOl]CTav Kai E1t£'!~8eucrav) - Eyvwpt~E St 'T01tOV EV 1tapa~ucr-rq,, EV 4' 'TLVa
'T~~ EKKAl]CTLa~ [epa,LKWV 1tpayµa,wv KEKpuµµtva t.uyxavov, Kai yap
µa0ri-r~~ u1t~pxe wv Ka0wcriwµtvov ~youµtvou· q,o~ri0£l~ oiiv µ~1to,£ w~
liv0pw1to~ 'T~V ~[av 'TWV ~acravwv µ~ q,tpwv 'TOV '!01tOV Ka-raµrivucrn Kai 1tapa
'WV'TO Kp[µa-rt U1to1tfon w~ 1tpo8oi,~ 'Ta ayia TOI~ KtJCTi Kai ,a 'T@ 0£@
1tpocrevex0tV'!a TOI~ 'WV La-rava 1tapacrxwv 0epa1t£tJ'Ta1~, c;,ew 8£Tv 6
µaKapto~ Kai KPEl'T'!OV U1tapxe1v q,uyElv Kai 'T~V 'WV 'TOLOU'TOtJ Kp[µa,o~
KEp8~crm q,uy~v Kai EKAt>-rpwcr1v.
24. Tov-rov TOtyapovv 8p6µq, v1toxwpovV'!a Kai µaKpav 1tOtJ 'T~~ Aai>pa~
yev6µevov ol Ei~ wvw -rHayµtvoi q,uAaKE~ 0rncraµevo1, Ka-ra~aV'!e~
cruvt).a~ov, Kai 8~ ;lq,ecr1 vt>'TTOV'!E~ Ei~ -r~v 1aupav 1taA1v u1tocr,ptq,e1v
~vayKa~ov· 6 St eu0apcre1 Kap8[q Kai a8e11av-rq, q,pov~µan 1tpo~ aihov~
<l1tEKp[va-ro· Oux U1tocr-rptq,w KEAEtJOV'!WV uµwv, ov8t yap 81' eux~v ~
0eocrt~eiav Ei~ ,~v EKKAl]crlav ~µa~ Eicritvm KEAEt>E,£ cr~µepov. Ou -r~v
av8p[av Kai £VCT'!aCTLV Kai au-roi o[ ~ap~apot Ka'T£1tAayricrav. IlaALV St
E[.l~p10w~ Kai avai8w~ Ka0u~p[~oV'!E~ Kai ).[001~ K61tTOV'!E~ E1tav1tvm
1tpocrhanov· 6 St ov80AW~ av,wv E1t£10apxe1 'T@ E1t1,ayµa,1. Tov-rov ,o[vuv
YtJ[.lVOV E1taVa'!£LVOV'!£~ 8t£~£~aLOVV'TO a\J'TOV Kapa-roµ~CTELV, £i [,l~
E1tava8paµn Em-rprn6µevo~- 6 St yevvafo~ a0Al]·~~ ,~v au-r~v Kapnplav
E1t18£LKVU µevo~, Ka-r' avaw1a~ E.atJ'!OV ,pe-ljra~ Kai 'TOV~ oq,0a1µov~ 'T~~
Kap8[a~ oµov Kai 'WV cr,oµaw~ 1tpo~ '!OV EV oupavo1~ OLKOVV'!a Xpicr-rov
lipa~, 1tpo~ avwi,~ a1teq,0e-yyew· 'Eyw µtv 81' uµe-rtpa~ KEAEUCTEW~ ,q,-rtw~
EKElCTE OUK E1tavtpxoµa1· £i St µou 'T~V Kapav aq,e).fo0m, w~ q,a-re, ~O\JAECT0£,
'WV Xptcr-rov 1tapaxwpovvw~ OUK £CT'TLV uµ1v ou8tv 'TO E[,l1t68tov. Tav-ra St
1tywv Kai '!OV avxtva u1ttKALVE· 'WV'W St 'TL~ 'TWV a8e1q,wv CTtJVEtJpE0£i~ au-r@
Kai cr-rpaq,El~ E;l]y~cra-ro. A.va1tri8~cra~ St n~ ,wv a1tocr-ra-rwv, ~~Aq> Kai 0uµ@
~pacra~ Kai 'TOV 81a~OAOV EYKtJ[,lOV~cra~, 1tapa '!OV tavwv t,a[pov 'TO ;lq,o~
a1tocr1tacra~ 'WV µaKap[ou 'TOV -rpaxri1ov £1tatCTEV. M~ Kopfoa~ St '!~V l8[av
µav[av, 8eu-rtpav av,@ 1tAlJY~V Kai ,pl,riv E1t~yayev· EL~ nva St xElµappov
w0~craV'!£~ ).[0ou~ av-r@ µeyaAOV~ E1ttppnjrav, WCT'TE crxe8ov OAOV cruv0Aacrat
'WV 6cr[ou '!O CTK~vwµa. Oihw~ yevva[w~ Ka'Ta 'T~~ 'WV Ex0pov µe0o8£la~
aywvLCTCl[,lEVO~ Kai 1tpO~ 'T~V a:µap-r[av <lV'!LKa,acr,a~ µtxp1~ aiµa-ro~, Kai
µri8tv'* liKpa~ ape,~~ OAW~ V1toxaMcra~ 'TE Kai uq,tµevo~ Sia 8£1A[a~ 1ta0o~
ayevvt~ Kai olupo,a-rov, ~ Sia 0avawv q,o~ov 1tapov-ra Kai (l1t£LAOU[,lEVOV,
Passion ef the Twenry Marryrs efMar Saba (d. 797) 103

after such blows (the thrice-unhappy and aggressively wicked men were
plotting and planning to torture them on account of this), knew of a
place in an obscure corner, where some of the sacred items of the
church happened to be hidden, for he was a disciple of the devoted
hegumen. Therefore fearing lest as a human being he would not be able
to bear the violence of the tortures and would reveal the location and
by this would fall under condemnation for giving over holy things to
dogs 43 and handing over things consecrated to God to the minions of
Satan, this blessed one thought it necessary and that it would be better
to flee and to gain escape and redemption from such condemnation.
24. Therefore when the guards that had been posted for this pur-
pose saw him running away and being a little far from the lavra, they
came down and captured him, and with pointed swords they were forc-
ing him to return to the lavra. But he answered them with a courageous
heart and a fearless mind, "I will not return at your command, for
today you order us to enter the church neither for prayer nor for worship
of God." The barbarians were astonished by his audacity and resolve.
And abusing him violently and ruthlessly and striking him with stones,
they again ordered him to return, but he did not obey their command
at all. Therefore stretching him out naked, they promised to behead
him if he would not return as commanded. But showing perseverance,
the noble athlete turned himself to the east and raised the eyes of his
heart along with his mouth to Christ dwelling in heaven, and he spoke
to them directly, "I will not go back there now at your command, but if
you wish, as you say, to take my head, with Christ allowing it, there is
nothing standing in your way." And when he said these things he also
bent his neck; and one of the brothers who was found with him returned
and related this. And one of the apostates leapt forth, trembling with
jealousy and wrath and having conceived the devil within him, and
drawing a sword from his companion, he struck the blessed one's neck.
But not satisfying his own madness, he laid a second blow on him and
a third. And pushing him into some gully, they threw great stones on
him, so that they crushed the holy one's body almost completely.
Contending for the prize so nobly against the wiles of the enemy and
standing against sin even to the point of blood, and slacking not in
the least from the pinnacle of virtue and not submitting in cowardice
to shameful and pathetic emotion or in death to impending and

43. Cf. Matt 7:6.

104 Three Christian Martydoms

evyev~~ ov.w~ eKcpav9el~ Kai 9eoe1S~~ ,ft tvxft Kai cr-repp6-raw~, npww~
WV f!ap-rvpiov -rov cr-rtcpavov aveS~craw. Tovwv ,o ayiov 11.eitavov f!E,a
·~V -rwv ~ap~apwv KOf!icrav.e~ avaxwpricr1v OAOV ~e~af!f!EVOV Kai
1tecpo1vtyf!EVov1 f!aXA.ov Si: AEAOVf!EVov Kai K£Ka9apf!EVOV wT~ ai'.f!acr1v1 ev
e~Kat~ 6criat~ 6cr[w~ te~Kaf!EV f!E,a WV iepov -rwv Ka-r' av,~v -r~v ~f!Epav
avatpe9tv.wv 6cr[wv 1ta,tpwv crvve~f!aW~. Kai ,av,a f!EV ucr-repov, ~f:!£1~ Si:
£1tl ,~V WV 11.oyov CTtJVEXELav £1tave11.9Wf!EV.
25. Oi 1to1Kit..01 ,ft KaKiq cr-racr1acr-rai Kai Se1voi Kai 1taf!1t6vripo1
1tpo1tEf!tav.e~ ~crav ,tva~ av,wv el~ -ro 1tepav Ka-r' avawla~ WV XELf!ctppov,
o9ev ,a SvnKa f!EPfl cpavepw~ w~ £VW1tlOV cpaivov.ai, i'.va WV~ cpvyeTv Kai
la9£Tv Kai Kpv~~vai el~ av.pov ~ 61t~v ~ t'mo CTKE1tf1V 1thpa~ tett..ov.a~
cpwvft Kai xeipi wT~ 6f!6cppocr1 S1aSei;wcr1 Kai f!rivucrwcrt· Kai oi\,w~ 11.011tov
ouSel~ ·~V eava-rricpopov av,wv cray~vriv Kai 1tep1cpopav StacpvyeTv ~
e;e111.~crat rcrxvcre, 1tctVTWV 1tav.axov avatriwvf!EVWV Kai Ka-raf!YjVVOf!EVWV,
w~ dpri-rai.
26. 'AXA ev.avea WV 11.oyov yev6f!EVO~ 01) 1tapaSpctf!W -rov yevvaTov Kai
Kap-rep6cppova Kai OVTW~ ·~~ -relela~ ayanri~ ,OV ,EAELOV opov ecp9aK6,a Kai
,ci'J epr<i> -relfoav.a, ouSi: yap 9Ef!l~ -rov WLOVWV AOY<i' 1tapaSpaf!ELV
acr-rrili-rwwv, a;iayacrwv w~ at..riew~ ov.a Kai Xptcrwv f!lf!Yj·~V
XPLCTWf!Lf!YjWV. J\v-rp<i> -r1vi cr-revw-rci-r<i> -r1vi:~ -rwv aSelcpwv 1tpocrtcpvyov
S1wK6f!EV011 ev cI, Kpv~~vat Kai la9£Tv wv~ AVf!EWva~ Kai ~Selvpoil~
1tpocreS6Kricrav. Tovwv~ ,L~ -rwv avnKpil Ka-r' avawla~ CTK01t£V-r~pwv -r~v
61t~V lJ1t£LCT£PXOf!EVOtJ~ 9t:Wf!EVO~, cpwvft f!Eyat..n SaK,tJAoSetK-rWV wT~

'*
crvva1tocr-ra,at~ -ro av.pov £f!~VtJCT£V. 'Emcr-ra~ St ,L~ ;tcp~pri~ ,ft 9upq Kill
elcr6S<i> wiav-rri~ 61t~~, f!Hc't Kpavy~~ crcpoSpa~ Kai cpo~epa~ em1t11.~;ew~
WV~ evv1tapxov.a~ evSov e;1evat 1tpocrhctn£V· ol Si: aSelcpoi w~ cpwpaetv.e~
Kai at..wvat f!EAAOV't£~ Kai 1tLKpaT~ 1tapaSoe~vat ~acravot~ ,ci'J cp6~<i>
1J1tE1t-rYj;av. 'Hcrav Si: 1tEV't£ -rov apt9f!6V, WV 6 d~ a;tof!VYjf!OVWW~,
9atJf!aCTLO~ ,£ Kai a;1e1tatvo~, 'ASpa"ivo~ ,ci'J ytvet, ,ft Si: 1tpocrriyopiq
Ila-rpiKto~. Toil~ t-raipov~ tavwv Kai crvvaSelcpoil~ iSwv ,ft Se111.iq
acrxaXAov.a~, 9eiov t~AOV Kai ayanri~ Kai cp111.aSe11.cpia~ yeVOf!EVO~ Ef!1tA£W~,
eapcraltw~ avwpf!YjCTEV Kai wT~ crilv av,£i, Kt:Kpt>f!f!EVOL~ aSelcpoT~
1tpOCTWf!LAYjCT£· eapcreT-re, aSelcpoi f!OV ayanriwi Kai Of!O'VVXOL· eyw ,ov 1J1ti:p
Uf!WV avaStxof!aL KivSvvov Kai eavawv CT~f!EPOV· eyw 1J1ti:p ·~~ Uf!HEpa~
Passion ef the Twenry Marryrs efMar Saba (d. 797) 105

threatening fear, being revealed as so noble and God-like in soul and

most resolute, he was the first to win the martyr's crown. After the
barbarians' departure, we retrieved the holy remains of this man, which
were completely drenched and reddened with blood, but even more
washed and purified by it, and we placed it reverently in the holy graves
with the holy assembly of the holy fathers who died on that day. But
these things happened later, and let us return to the sequence of the
account.
25. These men, clever in the ways of evil, seditious and fearsome
and utterly depraved, were sending forth some of their company over to
the east of the gully, from where the western parts were clearly visible
before them, so that with hands or by voice they could make known and
reveal to those united with them any men who were trying to flee or
remain unseen or hide in a cave or a hole or beneath the cover of a rock.
And so then no one was able to flee or escape their death-bringing net
and perimeter, since, as said, everyone was being sought for and made
known everywhere.
26. But having come to this point in the discourse, I should not skip
past this noble and valiant one who attained the full measure of perfect
virtue and accomplished the deed. For it would not be not right to skip
past one who so admirably imitated Christ that he was truly an imitator
of Christ without a memorial in words. Some of the brothers who were
being pursued fled to take refuge in a very narrow cave, in which they
were hoping to hide and escape the notice of the loathsome destroyers.
When one of the watchmen over to the east saw them sneaking into the
hole, he revealed the cave to his fellow insurgents with a loud voice,
pointing with a finger. And a swordsman stationed by the opening and
entrance of the hole was ordered to drive out those within with forceful
and fearsome shouting. But the brothers, having been discovered and
about to be captured and handed over to severe tortures, were cowering
with fear. There were five of them, one of whom is worthy of mention, a
man named Patricius, admirable and worthy of praise, who was from the
city of Adra. 44 Seeing his own companions and brothers distressed with
fear, he was filled with divine zeal and love and brotherly love, and he
rose up boldly and addressed the brothers who were hiding with him:
"Have courage, my beloved and soul-bound brothers! I will face danger

44. According to the Acta sanctorum, Adra was a city in Arabia Petraea near
Trachonitis.
106 Three Christian Martydoms

AU,pWO'£W~ -rcti~ 't'WV ctV£A£l][.lOVWV ~ap~apwv xepO'lV E[.laU't'OV 1tpo0U[.lW~

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el x:al -rwv nap' ~[.lWV itvw-repo~ x:al itvevSe~~ £U<pl][.lLWV x:al x:p6-rwv
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Passion ef the Twenty Martyrs efMar Saba (d. 797) 107

and death today on your behalf; I will surrender myself willingly into the
hands of the merciless barbarians for the sake of your deliverance. But
you remain sitting here and keep silent and speechless for me, and con-
tinue to stay in the cave." And after whispering these things, he rushed
forth and went out to the bloodthirsty barbarian and said, "Let us go
wherever you command." And he said, "And bring out the rest of those
who happen to be hiding in there with you." But the noble soldier and
undaunted hero of Christ responded confidently, and he assured and
persuaded the executioner with many words that he was hiding com-
pletely alone inside and there was absolutely no one else with him. The
champion and defender of love and brotherly love persuaded the godless
one with these words, and he brought him to the church, showing him
the way with great enthusiasm.
27. 0 noble and God-bearing soul! 0 steadfast and adamantine
heart! 0 godly and pure love, sealing the most exalted and most pure
measure of perfection fulfilled and ordained by the universal savior!
"For by this," he said, "all will know that you are my disciples, if you
love one another." 45 The measure of this love he made known, adding,
"For this is perfect love, that a man would lay down his life for his
friends," 46 which the most excellent and worthily praised Patricius
manifests in doing this deed. You are truly blessed, 0 thrice-happy one,
for you were deemed one who fulfills the new commandment of Christ
completely ("For behold," he said, "a new commandment I give you,
that you love one another"); 47 you followed in the footsteps of the mas-
ter Christ as a faithful servant and an obedient disciple, and you were
shown to be conformed to his sufferings, having likewise become one
who shares and participates in his glory and the kingdom in heaven.
Therefore remember us, 0 illustrious one, we who praise your virtue
with affection! I earnestly long to linger over your praises and send
them up. Truly you are worthy of innumerable praises, even if you stand
above and in no need of praises and applause from us. But the entire
assembly of martyrs expects [this] of me, having shown the same mar-
tyrdom and resolve, and preserving equal purpose and perfection of
love, unblemished even to the last breaths in torments, as this discourse
will show most clearly. And I fear lest I will add weight to the account.

45. John 13:35.

46. Cf.John 15:13.
47. John 13:34.
108 Three Christian Martydoms

bn9~0'w -rQ SLrir~µan. Touwu w[vuv, aya1triwl, wii O'-repeµv[ou veav[ou

't~V 1tpoa[pEO'LV a9p~O'as 'tEAELav XpLO''tOS 6 9eos 'tWV YVWO'EWV Kal E'ta;wv
KapS[as Kal vecppous, 'tEAEL(f) 'tOU µap-rup[ou O''tE<pllV(f) KOO'f!~O'as Ka'tEO''tE'ljtEV·
ELS Se: Kal av-ros riupESri 'tWV ~aO'llV(f) Ka1tvoii 'tEAEU'tl]O'llV'tWV, ws Eµcpav[~ELV
6 Aoyos E1tELye-rm.
28. Luva9po[O'avns wLyapoiiv wvs 1tan:pas oi cpovLKol xal aAaO'wpes,
wvs µe:v Ev •fl EKKAYJO'lq, wvs Se: Ev -rQ ~youµevELCfJ, ol AflO''tapxoL au-rwv xal
1tpouxov'tES 'tO\JS EV SLaKpLO'EL cpavEv-ras xal S6;av-ras avwvs 1tpwwvs 'tWV
µovaxwv O'U/\Aa~6µevoL, 'E;ayopaO'a'tE tauwvs Kal 't~V EKKAl]O'Lav uµwv
'tE'tpaKLO'XLALWV VOf!LO'f!ll'tWV E<pl]O'av, 11 'tllXLO''ta uµas '11tOKE<paAL0'9~vaL
KEAEUOf!EV xal 'tOV uµt.epov vaov Eµ1tup[~oµev. Oi Se: 1ta-rEpes SuO'W'.!tl]'tLKWS
avwvs 1tapEKaAOUV AEYOV'tES· <l>ELO'a0'9E ~µwv Su:t 'tOV 9e6v, Kal µ~ aS[xws 'tct
aYµa-ra ~µwv 10 EKXEYJ'tE O'~µepov· fiv Se: xpuO'oii 1to0'6'tt]'ta AEye-re, oil-re
KEK't~µe9a, oihe EK'tl]O'llf!E9a '.TCW'.TCO't£. El Se: uµTv apfoKEL, [Soi, E'.!tl uµwv 11 'tct
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aSLKOUf!EVOL ~ypLa[vovw, Kalb 'tQ ;ripoK~'.!t(f) 'tOU ~youµEVELOU E;ayayov-res
avwvs E<pwvouv xpauyfl wvs Al8lo1tas (xal yap ~v µd mhwv 1tA~8os
Al8L61twv) ayayETv 'tct ;l<pl] Kal EA9Elv E'.TCLO''.!tEUSov.es, O'.TCWS au-r69L 'tO\JS
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Kal Ka-raw;euELV ~µeX\ov, -raTs veupaTs 'tctS 'tWV ~EAWV yAucp[Sas
1tp00''.1tEA!lO'aV'tES Kal 'tct -r6;a 'tELVaV'tES, 9avawiiv 'tE avwvs ~'.!tELAOUV, EL µ~
OLO'WO'L 'tct V1t' aihwv E'.TCL~l]'tOUf!EVa Kal E;olO'WO'L 'tct KEKpuµµtva (cpaO'l) ·~S
EKKAl]O'Las xpuO'a Kal apyupa O'KEUl] 'tE Kal KELf!~ALa. Oi Se: 1ta-rtpes '.!tll(J'n
SuvaµEL '.!tAl]pO<popelv avwvs ~ywv[~ovw, ws OU'tE XPUO'OV KEK'tl]V'taL ouSe:
9riO'aupov XPUO'WV YLVWO'KOUO'L. Kal L\EL;a-re ~µTv E<pl]O'av wvs 1tap' uµTv
AoyaSas Kal 1tpouxov-ras, 'tO\JS -raµwuxous xal 'tWV •* Aaupas Kal 'tWV ·~S
EKKAl]O'Las uµwv 1tpayµhwv SLOLKl]'tllS 'tE Kal cpv:\axas, 11 au9wpl 'tOU ~~v
vµas a1taX\anoµev. Oi Se: 1ta-rtpes '.!tllALV '1'.!tEKp[vav'tO· Ei1taµev uµTv Kal ~Sri
o-rL ouSe:v -rwv 1tap' vµwv ~ri-rouµtvwv xex-r~µe9a- EL Se: -rov ~youµevov ~µwv
E'.TCL~l]'tEL'tE, yvw'tE O'tl EV'taii9a OU 1tapEO''tLV· oi Se: AOL'.!tOL '.!tllV'tES LO'OL foµe:v

10. Correcting Uf!WV to read ~f!WV as in the manuscript and the Acta Sanc-
torum edition.
11. Correcting ~f!WV to read Uf!WV as in the manuscript and the Acta Sanc-
torum edition.
Passion of the Twenry Marryrs ofMar Saba (d. 797) 109

Now then, beloved, when Christ the God of knowledge, who searches
hearts and minds, 48 observed the perfect devotion of this steadfast
young man, he crowned him, adorning him with the perfect crown of
martyrdom. And this one also was found among those who died in the
torture of the smoke, as this discourse hastens to make known.
28. Therefore when the murderers and wicked men gathered the
fathers together, some in the church, others in the hegumen's cell, their
chief robbers and leaders seized those who seemed and appeared under
scrutiny to be the foremost among the monks, and they said, "Ransom
yourselves and your church for four thousand coins, or we will order
that you are to be beheaded immediately and set fire to your church."
But the fathers pleaded with them most urgently, saying, "Spare us for
the sake of God, and do not shed our blood today unjustly! We do not
have nor have we ever had the amount of gold that you say. But if it
pleases you, take the clothes that we are wearing. And we will lead you
to our own cells and show all our things openly and hand them over
willingly. Only allow us to live and leave us naked." But they became
enraged, as if they had been greatly wronged, and leading them out to
the courtyard of the hegumen's cell, with a shout they called the
Ethiopians (for there were many Ethiopians among them), to come
quickly and draw their swords in order to cut the throats of the fathers
there. When the swordsmen arrived, black and dark in soul and body,
they shook their drawn swords barbarically while ululating. And they
stood the steward against the wall, with his hands spread out like a
cross, and they were about to shoot him with arrows, bringing the
notched end of their arrows to their bowstrings and stretching their
bows. And they were threatening to kill them, if they would not bring
what they sought and produce the hidden (or so they said) gold and
silver sacred vessels and treasures of the church. But the fathers sought
with all their might to assure them that they neither had any gold nor
did they know any treasury of gold. And they said, "Show us your lead-
ers and first men, the keepers of the storerooms, the administrators
and guards of the things of the lavra and church, or we will release you
from life immediately." But the fathers answered again, "We have told
you already that we have nothing of what you seek. But if you seek our
hegumen, know that he is not here, and the rest of the fathers are equal

48. Ps 7: 10 (7:9). Literally "reins, kidneys."

110 Three Christian Martydoms

Sta nva~ xpEla~ '*

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0 05. w0 0M08e30 a\50Mow 60M(')w0 w0 a'i5 0 b0Mow 0 0~(')3w0 :

12. Correcting ov-ra~ to read ov,w~ as in the manuscript and the Acta
Sanctorum edition.
13. Here again there is a lacuna in the Greek manuscript, which has been
restored from the Georgian version. The letters have been added for ease of cita-
tion.
14. Blake's edition has here J(')2l~om0, which must be either a typo or an
error in the manuscripts, since it does not correspond with any form in the lexi-
ca; his translation, however, indicates the correction above.
15. Blake's edition has here 2)(')2)3owob, which must be either a typo or an
error in the manuscripts, since does not correspond with any form in the lexica;
his translation, however, indicates the correction above.
16. w00\.)(')~36ob is presumably a typo in the edition.
Passion ef the Twenty Martyrs efMar Saba (d. 797) lll

and of the same rank." For in truth the God-pleasing hegumen had
been away from the lavra for some time to attend to some business.
Therefore when they had terrified them sufficiently for some time, once
again they took them and brought them forth from the hegumen's cell
into a wide space, where they would normally unload the camels.
Standing them there and arranging them, the wicked men threatened
and proposed the same things with wrath, and the fathers again replied
and answered the same things to them. And when they saw that they
were not accomplishing any of the things that were desired, and that
the righteous men were ready to be killed by them, they led them down
into the church and then stood all the fathers together there. And it was
a pitiful sight to behold, truly worthy of tears and groaning and lamen-
tations, [a.] 49 for they were all beaten and wounded with vicious and
severe wounds, every member of their body, and not a single one of
them was left without injury and wounding. But the heads of some had
been smashed with stones, and their faces and clothes were stained
with blood; the faces and teeth of others had been smashed with clubs,
and their hair and beards were matted with blood. Some were lame;
others were crawling. And some were covered with wounds; they were
not able to move on account of the pain of the wounds. And some were
laying on the ground as if they were dead. [b.J For their breath was
short from the gruesome torment, and their tongues were dried up in
their mouths from the distress and pain. And they did not have a drop
of water with which they could wet their mouths. Who then would look
upon the righteous and innocent flock of Christ at that time, so merci-
lessly butchered by bloodthirsty beasts, and not weep bitterly and mourn
sorrowfully.

49. Again there is a lacuna in the Greek manuscript, and the restored
passage is translated from the Georgian.
112 Three Christian Martydoms

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17. l.1::,6::,6:x.oo~m::, is presumably a typo in the edition.

Passion ef the Twenty Martyrs efMar Saba (d. 797) 113

[c.] Nevertheless, the one who was tortured after this took place is
to be wept for and mourned even more. For the thrice-accursed barbar-
ians, who were even more evil than demons, found in the hegumen's
cell many reeds bound in bunches, 50 brought there by camel for some
use. And they brought them down to the courtyard of the church, and
then they gathered much straw and wood and brought it to the God-
built church, which is the cave, in order to torture them therein with
the bitterness of smoke. And they placed it before the eyes of the holy
ones and spoke to them with many threats: "Give us then the money
that we have asked from you, before this torment comes upon you, or
reveal to us the leaders and stewards of your lavra, who know the place
where the wealth is." [d.] The godless men spoke this and other similar
things to the fathers with threats, but no one was found among them
who would tell them or reveal what they were asking and seeking. For
all those whom they were seeking were standing there with them, but
the hearts and minds of all were stretched forth to Christ, and they
were praying fervently that they would lie down on him and fall asleep
peacefully, for they had abandoned all their hope for this fleeting life
and were expecting to pass into eternal life. [e.] Then the God-haters
seized the blessed Anastasius, the archdeacon of the lavra, and they led
him before the tomb of our father Sabas. And they beat him from both
sides, stretched out here and there, and they threatened many times to
cut off his head, so that he would reveal to them a secret hiding place
or some other nonexistent thing. And he knew that many sacred vessels
of the church were hidden, but he confessed nothing at all about this to
the dogs. 51 29. And although preferring life, he chose death, and they
killed him by choking him with smoke, as will be told.
30. But it would not be fitting to leave in silence what happened with
regard to the aforementioned doctor, that is, Abba Thomas, who is dis-
tinguished in Christian virtue and today is piously directing the Old
Lavra. For being provoked by some sinister demon, these servants of
the demons thought that they would discover wealth through this
father, since he was quite distinguished. But not knowing what he
looked like, they went around to each of the fathers, demanding that

50. J<'l6[)~~1>Cf.> does not have a corresponding form in the lexica, but it
would appear to derive from J<'lfo, meaning "bunch, bundle, or sheaf," which is
how Blake translates it as well.
51. The Greek resumes at this point.
114 Three Christian Martydoms

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Passion ef the Twenty Martyrs efMar Saba (d. 797) 115

they reveal the doctor to them. And the honorable fathers, being truly
noble, God-fearing, and filled with brotherly love, did not reveal him
with either a hand or a word or a nod, even though he was standing in
their midst. In response to this, these men, savage by nature, became
even more savage, and being wonderstruck and amazed at the holy
men's devotion and expression of brotherly love and resolve, they beat
them with clubs and stabbed them with daggers and arrows, so that the
one being sought would be revealed to them. But they accomplished
nothing at all. Therefore when they grew weary of demanding the
impossible, they led them all together into the depths of the cave.
31. And it certainly would not be out of place to describe and put
into words the layout of this place for those who do not know it. 52 This
divinely created church is a spacious cave, which came to have this
arrangement, as having the form of a church, through Providence, and
on account of this it received this name, for to the east it has something
just like an apse. And in the northern part there is a certain recess and
formation inside where long ago the fathers separated off a part and
made a diakonikon, and within the diakonikon they made a repository,
that is, a sacristy. And yet further within this part is a deep crevice like
some dark alley or a narrow, winding road that leads through the inner-
most parts to the hegumen's cell, through which our blessed father
Sabas would sometimes go down to the church as described in his Life. 53
But after that the hegumens in those times closed off this passage from
above, and this fissure remained blocked and sealed and filled with
deepest darkness, so that confinement there was torturous even without
the smoke.
32. Therefore when these godless men violently threw the fathers
into this opening and chasm, they set a large fire right at its very
entrance. Since the reeds were wet, they produced an enormous and
immense amount of smoke, which, becoming concentrated in this very
narrow space and not finding any outlet or escape at all, was torment-
ing and choking the fathers horribly (alas!) and oppressively. Therefore
after the wretches had allowed them to choke for enough time, they

52. The church and its discovery are described in Cyril of Scythopolis, Life
of Sabas 18 (see Schwartz, ed., Kyrillos von Skythopolis, 101-3; and Price, trans.,
Cyril of Scythopolis, Lives of the Monks of Palestine, II 0-12).
53. See Cyril of Scythopolis, Life of Sabas 18 (see Schwartz, ed., Kyrillos von
Skythopolis, 102; and Price, trans., Cyril of Scythopolis, Lives of the Monks of
Palestine, lll-12).
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Passion ef the Twenry Marryrs efMar Saba (d. 797) 117

called out, "Come out, monks, come out." And those going out unavoid-
ably had to pass through the flame itself and the fiery coals, but alto-
gether these seemed more bearable than the smoke and the anguish
and choking from it. Of course, when the contenders came out, many
had their feet moderately burned and the hair on their head and their
beards and their eyebrows and eyelids. Therefore when they had come
forth they threw themselves to the ground, contented simply to draw
fresh air and yearning to obtain it.
33. Then once again the executioners began the interrogation, sup-
posing that the athletes had been overcome by tortures and would con-
fess everything readily. And again they were asking them, saying, "Show
us your first men and leaders and the treasure chambers, or we will lay
waste to you even more severely!" But these men, unwavering and stead-
fast even in the face of dreadful and grievous dangers, turned to prayer
rather than answering them, with one saying, "Lord, receive my soul in
peace," and another "Lord, into your hands I will entrust my spirit,"54
another "Lord, remember me when you come into your kingdom," 55 and
others offering other supplications to God. But they said nothing to the
barbarians that they wanted to hear, and only what they responded to
them earlier, "If you want the clothes and the things in our cells, take
them all freely and without resistance; if you want to kill us, then bring
an end to us quickly; for you will not hear anything else from us."
34. Therefore when the dogs saw that they were barking in vain and
for nothing and were astounded at the disposition of these worthily
admired men toward one another and their affection and constancy and
brotherly love, they were seething with uncontrollable madness and
rage, and once again they assayed in the smelter these men who were
gold purified seven times and had nothing counterfeit or false. For beat-
ing and shoving the fathers, they drove them back into the narrow pas-
sage of the cave, and the fathers were pleading that it would be better
to be killed outside than to be tried by the same smoky suffocation as
before. But the heartless and merciless and truly steely-hearted men
were hastening to remove the holy ones from life through more severe
tortures. Now sending them a second time into the previous cave, they
made the fire smoke even more violently, and leaving them for a long
time, so that one would assume that many of them had died, they called

54. Ps 30:6 (31:5).

55. Luke 23:42.
118 Three Christian Martydoms

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Passion ef the Twenry Marryrs efMar Saba (d. 797) 119

the holy ones to come out. And passing through the flame itself as
before, when they reached the pure air half dead, they drew breath,
gasping and panting heavily, for they all were not far from losing their
life. But as for those found within who did not endure the violence of
the smoke, who were eighteen in number, their holy souls were placed
in the hands of the master Christ.
35. But the savage, dried-up, and stone-hearted barbarians did not
relent or moderate such wild thinking. For they were still torturing and
beating those who had fainted, having barely survived the fire and
smoke, stomping on them as they were lying there and trampling on
them all with kicks like mules and demanding the same things. And
when they obtained nothing of what they had hoped for, and when
instead these men estranged from God from the womb 56 showed every
savage inhumanity, they scattered abroad to the cells and smashed and
shattered the doors with great stones. They plundered and looted every-
thing that they found in them and in the hegumen's cell and in the
church, and loading and packing it on the lavra's camels, they withdrew.
36. And after some time, those of the fathers who somehow were in
sturdier condition rose up and examined those who were wounded and
overcome by injuries and those who had fainted from blood loss, and
pouring water on their faces and giving them water to drink, they pro-
vided appropriate care. And around sunset, when the smoke had abated
a little, they lit candles and went into that narrow part of the cave.
They found the holy ones lying on their faces, having planted their
noses in the ground, and some had wrapped their cloaks around their
faces covering them, in order to somehow escape the violence and
anguish of the suffocation, but nevertheless they were all dead, lying
face down. Alas, what an agonizing and painful death! How could any-
one imagine or express in words such disconsolate and inconsolable dis-
tress, even more the violent and utterly horrible departure of the soul
from the body, or rather, it is more appropriate to say, its eviction and
expulsion? For because the all-blessed ones were not able to hold their
breath for very long on account of the burning of the innate heat, with
their hearts burning and longing to draw cool and pure air, when they
merely uncovered and opened the passages of their nose and mouth,
instead of cooling and refreshment they drew in and brought upon
themselves suffocation and dizziness and disorientation. For when the

56. Cf. Ps 57:4 (58:3).

120 Three Christian Martydoms

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,wv ~Suv6nwv EKKA[vana~, µelfrn 9dwv 11.oy[wv Kai ypacpwv lepwv
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ELO'OLKLO'aµtvou~ Kai 9tJO'aup[O'ana~, ,ov 9eov Kai ,ov 7tAtJO'[ov u1tep tauwu~
aya1t~O'aV'ta~ Sia 'tOV XptO''tOV Kai 't~V 'tWV 1tAtJO'LWV 18 ayci1ttJV 1tLKpei> 9aVCl't(il

18. Correcting 7CAIJCT[ov to read 7CAIJCTiwv as in the manuscript and the Acta
Sanctorum edition.
Passion ef the Twenty Martyrs efMar Saba (d. 797) 121

smoke lodges itself in the passages and natural openings and orifices
and fills the chest, and then it filters through the perforated parts of the
body and goes forth into the membranes of the brain, mortally causing
pain, and it constrains and afflicts the life-giving blood through every
passage, it brings on the end of life and the departure of the soul from
its united body that is more violent and severe and grievous (at least it
seems to me) than death, since the divinely bound union and conjunc-
tion and oneness are forcefully ripped apart and shattered with great
hostility and tyranny. 0 the audacity against God! 0 the excessiveness
and heartlessness of the murderers! How did they not shrink with hor-
ror at cutting in two the creation of God, and how were these true
opponents of God willing to separate and divide and sever that which
the Creator had bound and paired together in ineffable wisdom?
37. But let us direct the course of the discourse to the sequence of
the story. When the fathers brought these blessed ones out with much
toil and suffering (for the smoke, which still engulfed the place, was
turning them back), they placed them in the courtyard of the church
one after the other with tears and lamentations, also placing together
with them the nineteenth one, the blessed Abba Sergius, who had been
beheaded. It was a horrible sight to behold so many casualties and dead
laid out and lying together, having been killed at one and the same
time. Therefore when they had made great wailing and lamentation
and completed the customary canon, they laid them to rest, burying
them one next to the other in a single grave, without the washing and
burial preparations that otherwise are customary for those who have
died. Instead they buried in their own bloodstained clothes these who
had been unjustly killed by the unjust barbarians; who were violently
wrenched and driven from life for the sake of the kingdom of heaven;
who had renounced the whole world and abandoned all the pleasures
and joys of the world for the sake of Christ; who spent their lives in a
desert so harsh and severe and devoid of every bodily delight and com-
fort; who with asceticism and discipline conquered and mortified the
passions; who emaciated the body with fasting and sleeping on the
ground and lack of sleep and turned away from the pleasures of the
flesh through abstinence from things that are pleasurable; who stored
up virtues as treasure and made them to dwell in their souls through
studying sacred discourses and reading and listening to the holy scrip-
tures; who loved God and neighbor more than themselves and gave
themselves over to a painful death for the sake of Christ and the love of
122 Three Christian Martydoms

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Passion ef the Twenty Martyrs efMar Saba (d. 797) 123

their neighbors; 57 who experienced many affiictions and terrors and

threats and tortures for the sake of the Master before they met with
death; who fought the good fight of piety, finished the race of asceti-
cism, and kept the faith until their last breath; who have received the
perfect crown of both righteousness and martyrdom from the Almighty's
right hand. 58
38. For who still doubts that they are to be counted among the mar-
tyrs, or who hesitates and avoids calling them equally perfect martyrs?
Did they not endure various tortures? Were they not unjustly killed for
the commandment of Christ? Or are only those killed for refusing to
worship idols and to renounce Christ worthy to be called martyrs? But
I say, following and having been persuaded by the words of the wise and
God-inspired teachers, that everyone who has been killed for even the
least one of Christ's commandments, so that he would uphold it or not
forsake it, also is and is to be called a perfect martyr, and he obtains
the perfect crown of martyrdom. And if it is not presumptuous to say,
but rather should be said boldly and with confidence, those who were
slain for observing of the commandments of Christ are better than
those who were killed simply for faith in him. For the severity and con-
sequence of the denial of God and the obvious destruction that it holds
would often stir even more sluggish and lifeless souls to fervor and
indignation, but to brave danger for the sake of virtue belongs to those
who are very refined and sublime and exalted in thinking. And the wit-
ness and teacher of this is the apostle, who says, "Indeed, rarely will
anyone die for a righteous person-though perhaps for a good person
someone might actually dare to die." 59 And if the Lord says, "Whoever
breaks one of the least of my commandments will be called least in the
kingdom of heaven," 60 it is clear that whoever upholds the one and most
complete of them all will be called greatest in the kingdom of heaven.
For whoever dies for the commandment of Christ, even more will he die
for him. For one who dies for the commandment of Christ clearly also
would die for him; but it is not entirely clear that one who chooses to die
for him also would die for his commandments. And keeping his com-
mandments is a token and sign of love for him, for he says, "Whoever

57. Cf. Matt 22:37-39 and parr.

58. Cf. 2 Tim 4:7-8.
59. Rom 5:7.
60. Matt 5:19.
124 Three Christian Martydoms

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Passion ef the Twenry Marryrs ef Mar Saba (d. 797) 125

loves me will keep my commandments." 61 But which of his saving com-

mandments is better or more complete? Listen to the Lord himself
speaking to the Pharisee who had questioned him, "Teacher, which
commandment in the law is the first?" And "first" here indicates the
singular one. And answering he said to him, "You shall love the Lord
your God and your neighbor as yourself. For on these two command-
ments hang all the law and the prophets." 62 And the apostle said,
"Therefore love is the fulfilling of the law." 63 And the Lord, intensifying
the commandment of the law that says, "You shall love your neighbor
as yourself," 64 and laying down as law its highest and most perfect defi-
nition, says, "No one has greater love than this, to lay down one's life for
one's friends." 65 For whoever dies for his neighbor loved him not only as
himself but even more than himself, which is the very thing that these
thrice-blessed ones clearly and undeniably did. For the murderers said
to them, "O poor and pitiful ones, show us the first men among you,
and we will release you, since otherwise we will surely kill you." There-
fore the soldiers of Christ chose to die rather than to hand over their
brothers and fathers to chastisement.
39. But I say that in fact they won the crown of struggle and martyr-
dom three times. First, because they were killed for Christ, for if they
were dwelling in this desert for Christ, all the things that they suffered
in it they clearly endured for him. Second, because they handed them-
selves over for the sake of the lavra and its preservation and those who
were being saved in it, as has been shown above-for they had the oppor-
tunity and occasion to flee, if they wanted, but they remembered and
suffered as it was said, "The zeal for your house consumed me." 66 For if
Naboth was stoned for not handing over the land that he inherited from
his fathers, which in no way brought the salvation of his soul, 67 how much
more did these men who contended for the house of God set themselves
as praiseworthy and laudable? Third, because they chose to die for their
brothers and fathers-and the one who dies for a fellow servant and
slave, how would he not even more die ten thousand times for his own

61. Cf.John 14:15.

62. Cf. Matt 22:36-40.
63. Rom 13:10.
64. Lev 19:18.
65. John 15:13.
66. Ps 68:10 (69:9).
67. Cf. 3 Kgdms 20:1-13 (I Kings 21:1-13 in the Hebrew).
126 Three Christian Martydoms

a9Aoiivn:s Elev av Kai KAYj9eTev µap-rupes, OUK EV µapTU(J'L -re-ra;e-rat Kai

Aoy1cr8~cre-ra1 'Iwa:vvris 6 IlpoSpoµos, 6 Sia 'TO µ~ 1tapacr1w1t~cra1 £VOS
avSpos, 'TOU 'HpwSou, µ[av 1tapavoµ[av Kapa-roµri9ds; OU yap Sia TILO''TLV
avnpri-rai. Ti St o[ MaKKa~aToi; oux tva µ~ µ[av tAax[cr-rriv 'TWV 'TOU voµou
EV'TOAWV 1tapt).8wcr1, 'TaLS -rocrau-rais ClVYjK£0''TOLS ~acr6:vo1s Kai alKLCYf!OLS
fou-rous 1tapaSeSwKacr1; T[ yap 'TOO'OU'TOV KaKOV ~v 'TO udwv Kpewv
a1toyevcracreai, OTIOU ye ov 'TO dcrepxoµevov ELS 'TO cr-roµa KOLVOL 'TOV
av8pw1tov; Kai o[ EV 'T@ ayi(f) opet •4°' LLVa Kai EV •ft 'Pa"t9o1 avaipe9tv-res
1ta-rtpes aywi ouxi xp~µa-ra a1ta1-rovµevo1, c:i:1tep OUK Eixov, aS[KWS 1J1t0 'TWV
~ap~a:pwv focpayricrav, WV Ka-r' ouStva -rp61tov tAa:nous 1J1ta:pxoucr1v o[ 1tap'
~µwv eucpriµouµevo1 1ta-rtpes cr~µepov; 'Iwa:vvris St 6 Xpucrocr-roµos, 6 ·~S
'EKKAYjCY[as cpwcr-r~p cpae1vo-ra-ros Kai ·~S OLKOUf!EVYjS Cl1taCYYjS 8186:crKaAOS, OU
81' apn* ClV'TLTIOLYjO'LV 1J1tepop[av Ka-re81Ka:cr8ri Kai 'TOO'OtJ'TOUS 1te1pacrµous
Kai KtvSuvous µtxp1 TeAEU'T~S ClVETAYji Apa ouv, E1te18~ 1tep ovx u1ttp TILO'Tews
~ywv1cr-ra1, 1tapa 'TOU'TO cp~croµev au-rov 'TWV yepwv Kai µ1cr8wv µap-ruptKWV
Cl1tOO'Tepe1cr9at; J\.1taye, OUX uy1a[VOV'TOS O VOUS, 1tapacppoVOUV'TOS O
).oy1crµos.
40. To St ;tvov ClAYj9ws 'TOU 1tpayµa-ros Kai E;a[crwv, on OU 1t6:v-res ~crav
•ft 9ewp[q Kai yvwcre1 'T£AeLOL, aXA 1J1t~pxov EV au-roTs [81w-rai •4°' AOYCfl Kai
apxa:pLOL. "Oµws S' ouv ~crav «:i:1tav-res 1tpo1te1tai8euµtvo11ta8wv Kpa-r£1v Kai
Sou).aywy£1v -ro cp1).~8ovov Kai cptAO~CfJOV Kai Eµ1ta8ts ·~S crapKos cppovriµa,
'TO cruvriSoµevov Ka-ra 'TOV fow av8pw1tov •4°' v6µ(f) 'TOU 9eou voT, ~ St Ta
Kpucpft 8epa1tevoucra Kai 'TOUS VYj1tLOUS ap-r[cppovas Cl1tO'TeAOUO'a xa:pis 'TOU
1tveuµa-ros, ~ 8186:crKOUCYa 'TOV av8pw1tov yvwcr1v, -ras 1tpo8foe1s au-rwv
a1t0Se;aµtvri Ev[crxucre Kai TETeAe[wKe Kai OAOKA~pwv Kai a1tripncrµtvwv
-rwv ~pa~dwv Kai cr-recpa:vwv ~;[wcrev. AAAa µ~v ouSt ol fo EV -r@ ~[Cfl
1tep16v-res Kai ~~v 1tep1AeAe1µµtvo1 'TWV 'TOU µap-rup[ou euKAewv E1ta:8AWV Kai
av.186crewv a1tri;[wv.ai. El yap, Ka9ws TIOU cpricriv 6 9eriy6pos Bacr[Aews,
µaK6:p1crov yvricr[ws 'TOV µap-rup~crav.a, tva ytvn µ6:p-rus •ft 1tpoaipfoEL Kai
Passion ef the Twenry Marryrs ef Mar Saba (d. 797) 127

master? And if only those contending for the faith can be named mar-
tyrs, would John the Forerunner, who was beheaded because he would
not keep silent concerning one transgression of a single man, Herod, not
be counted and considered among the martyrs? 68 For he was not killed
for the faith. And what of the Maccabees? Did they not hand themselves
over to so many cruel tortures and torments so that they would not trans-
gress one of the least of the commandments of the law? 69 Why was it
such a great evil to taste swine flesh, since "it is not what goes into the
mouth that defiles a person"? 70 And the fathers honored by us today are
in no way inferior to the holy fathers killed on the holy mountain Sinai
and in Raitho, who were unjustly slaughtered by the barbarians for not
handing over money that they did not have. 71 But was not John
Chrysostom, the most brilliant luminary of the church and the teacher
of the entire world, condemned to exile for striving after virtue, and he
endured so many temptations and dangers until the end? Therefore,
since he was not contending for the faith, do we say because of this that
he is to be deprived of the honors and rewards of the martyrs? Away with
this unsound mind, this deranged thinking!
40. But it is truly strange and extraordinary in this case, because
they were not all perfect in knowledge and understanding, but among
them were those average in learning and beginners. Yet nevertheless
they had all been given preliminary training to master the passions and
to subdue longing for pleasure and love of life and the passionate think-
ing of the flesh, and to delight intellectually in the law of God in the
inmost self. 72 And the grace of the Spirit, which was secretly caring for
the children and giving them mental clarity, teaching them human
knowledge and receiving their intentions, strengthened and perfected
them and deemed them worthy of the perfect and complete rewards
and crowns. But truly, have not those still surviving and who remained
alive been found worthy of the renowned prizes and rewards of martyr-
dom? For if, as Basil the theologian somewhere says, "Bless those who
have been truly martyred, so that you may become a martyr by choice

68. Cf. Mark 6:14-29.

69. Cf. 2 Mace 6:18-7:1.
70. Matt 15: 11.
71. The account of the martyrdom of these monks can be found in
Ammonius, Report concerning the Slaughter ef the Monks (trans. Caner, History and
Hagiography, 141-71).
72. Rom 7:22.
128 Three Christian Martydoms

EK~ft~ xwpi~ Stwyµou, xwpi~ 1tvp6~, xwpi~ µao"r[ywv, ,WV afrrwv EKELVOL~
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KaAOIVTO o[ Sta 1tOLKLAWV a.911.wv Kai aywvL<:rµa,wv 1tpo~ TOV av.[1taAOV
ClVTLTa;aµevoL Kai TOI~ OLKELOL~ 'f>OLVLX9EVTE~ arµacn Kai a11.yetv6,epa ,vxov
tl1tOCTTClVTE~ TWV ,ft TEAEV,ft aq,npfJ[!EVWV T~V a'icr9f]CTLVj Kai yap li!IA.f]V
atJ..w~ ,a~ 1tAf]ya~ xa11.rna~ SeSeyµEvOL, Kai o[ µev ,a~ x£Ipa~, oi Se TOU~
1t6Sa~ ~ atJ..o Tl [!Epo~ TOU crwµaTO~, o[ 1tAELCTTOL Se ,a~ K£q>at..a~ Ka,eayµEVOL
Kai 1tEpt,e9pavcrµtvOL, E1ti Kmpov ouK 611.[yov v1to TOU 1tpoµv11µovrn9EvTO~
ap[crTOU la,pou EUAa~ECTTClTOV a~~a ewµa EUCTTOXWTa,a µev Kai

Kai Stf]pKecrav- ,a~ yap 1r11.11ya~ 1tept;a[vwv Kai ,o '*

E1tlCT'tf][!OVLKW~, 6Svv11pw~ Se Kai E1tl1tOVW~ ayav la,prn6µevoL StETEAECTav
Kopvq,~~ 6cr,fov
c'moyvµvwv, Sta ,pv1tav11~ Kai crµ[11.11~, crq,vpa~ TEKTOVLK~~ Kpovoµtv11~, ,a
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TOV 1tEptexov.a TOV EYKEq>aAOV vµtva, ava~pVELV TE 1t0/\A.ClKl~ txwpa~ Kai
1tva. TouTO Se ovx EL~~ Svo, a/IA.a Kai 1tAELCTTOL 1t£1t6v9acrLV. AµeAEl yepwv Tl~
aKtpaw~ ,@ ,p6m~ ;[q>EL ·~V xEipa 1tAfJYEl~ Kai TOU la,pou w~ a1toyvwcr8dcr11~
·~~ eepa1tda~ ~OVAf]9EVTO~ Sta 1tp[ovo~ EK TOU wµov a1tOKO'VaL au,f]v,
9eacraµevo~ a~ 1tacrxouCTLV 6Svva~ o[ 1ta,tpe~ la,prn6µevoL, µ~ EVEYKWV TO
xa11.rnov ·~~ 1tEpL1toLr'JCTEW~, ·~V la,pdav 1taVTEAW~ 1tapn,fJcraTO. I-fJtew~ Se
yevoµtv11~ Kai CTKWAr'JKWV ava~pacrav.wv av,@, µe9' f]µepa~ ov 1tOIIA.a~ TOU
1tOAV1ta9ou~ Kai yewSov~ crapK[ov 1tpo~ TOV Xptcr,ov El~ li1tovov A~;Lv
E;eSf]µf]CTE Kai TOI~ ay[oL~ 1tpocr,e9£L,aL µap,vcrL, TOV ·~~ ELKaSo~ avTOI~
apt9µov ava1r11.11pwcra~, Ka9a1tep Kai ,WV 1telAaL ay[wv TECTCTapaKOVTa
µap,vpwv 6 q,povpo~ .~v TECTCTapaKOVTaSa foq,payLCTEV.
41. A'"iX rva µf] Tl~ oko9ev f]µa~ a1toq,mvoµevov~ .~v ,WV µap,vpwv TOI~
µaKap[oL~ TOVTOL~ 1tpocrwvvµ[av Kai KA~crtv v1ron9evm v1ro11.a~oL eavTOI~
1tW~ xapt~oµevov~, av,ov TOV ·~~ 'EKKAf]CTLa~ StSacrKaAov, 'Iwavv11v q>f]µi TOV
Xpvcr6crTOµov, El~ 1tapacr,acrtv ,wv 11.e11.eyµtvwv 1tapayoµev, ,aii,a Kvpouv,a
Kai ~e~awiiv.a ,pavo,a,a. 'Ev ,@ AOY4J TOLVVV ,@ KEq>aAmwSw~ av,@
1tov119ev.L 1tpo~ TOU~ pqS[w~ crKavSat..L~oµtvov~, EV KEq>a11.a[4J
Passion ef the Twenry Marryrs efMar Saba (d. 797) 129

and prove worthy of the same rewards given to them without persecu-
tion, without fire, without beating," 73 how would they not more rightly
be called martyrs and confessors, these who through various struggles
and contests set themselves against the adversary, having been red-
dened with their own blood and perhaps suffering even more pain than
those removed from sensation by death? For indeed each one of them
received severe wounds, some having their hands crushed and shat-
tered, others their feet or some other part of the body, but most of them
had head injuries. And they survived and held on with great pain and
difficulty because they were competently and skillfully given medical
treatment for no short time by the previously mentioned expert physi-
cian, the most pious Abba Thomas. For by lacerating around the
wounds and exposing the bone of the head with a drill and scalpel and
blows from a carpenter's hammer, he removed the shattered and frac-
tured bone fragments, so that he also exposed the membrane surround-
ing the brain, and fluid and puss frequently poured forth. And not one
or two of them suffered this, but most of them. There was in fact a
certain incorruptible elder who had been wounded on the hand with a
sword, and when the doctor wanted to amputate it from the arm with a
saw because it could not be healed, and he saw what pain the fathers
who were being treated were suffering, rather than enduring the adver-
sity of having his life saved, he refused treatment entirely. But when it
became decayed and was filled with worms, he went forth after a few
days from the earthly flesh that is filled with suffering unto Christ in
the place that is free from pain, and he was added among the holy mar-
tyrs, filling out their number at twenty, just as the guard sealed the
forty of the holy forty martyrs of old. 74
41. But lest anyone should suppose that we have somehow shown
favoritism to our own in assigning these blessed ones the name and title
of martyrs, we introduce as validation of what has been said the teacher
of the church himself, that is, John Chrysostom, who confirms and
establishes these things most clearly. Now then in the discourse com-
posed by him primarily for those who are easily scandalized, in chapter

73. Basil of Caesarea, Homily on the Forty Martyrs ef Sebaste I (PG 31:508b).
74. Cf. Basil of Caesarea, Homily on the Forty Martyrs ef Sebaste 7 (PG
31:520b-52la).
130 Three Christian Martydoms

£VV£aKatSeKctT(iJ, at'.nai', lt;eO"L 't'OLavTa S1t;e10"LV· Ou yap s~ [!OVOV £K£LVOL

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SoKounwv 1ta9£iv TL KaTaSe;ct[!eVOL· Kai et TL', [,leTa aKp1~£la'> t;Hacreiev,
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u1ti:p £ACl't"t'OVO', Kawp9w[!a1'0', T~V auT~V U1tO[!eivat Tl[!Wp[av. "On Si: oux oi
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a1to T~', IlauAOU Cf>WV~', a1toS£i;a11te1pMO[!at. Ap;ct[!eVO', yap Cl1tap19[!ei0"9at
't'OV', £1ti TWV 1tpoy6vwv ACl[!'VaV't'a', 6 [!aKctpLO', IIafiAO',, Kai T~V apx~v a1t6
't'OV '.A~eA 1tOLYJO"Cl[!eVO',, eha 1tpoel9wv £i', TOV Nwe, TOV A~pact[!, TOV 'foaaK,
Tov 'laKw~, Tov Mwucrfo, Tov 'Iricrouv, Tov ~au[S, Tov 1'.a[!OU~A, Tov 'Ht..lav,
Tov 'Elicrcra[e, t1r~yaye ltywv: Toiyapouv Kai ~[,lei'> wcrouwv txone'>
1tepLK£L[!eVOV ~[!IV VE(f)O', [!apTupwv. Ka['t'OL ye OU 1tctV't'e', foq>ayricrav OU't'Ol
[!<l!IAOV Si: ouSi: d',, 1tA~V Suo ~ Tpiwv, 't'OV '.A~eA, 't'OV Zaxap[ou, TOU 'Iwavvou,
oi Si: aXA011tavTe'> oiKelq TeAeuTft Tov ~[ov KaTEAucrav. Kai 'Iwavvri'> Si: auTO',
OU 9ucrat KeA£U0"9£i', Kai [!~ KaTaSe;ct[!eVO', foq>ayri, ouSi: £i', ~W[!OV axed',,
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'HpwSn: OuK f;ecrT[ O"Ol txe1v T~V yvvaiKa <l>1Al1t1tOU TOU aSeAq>OU O"OU, Kai
TO SeO"[!WT~pwv c;,KYJO"e Kai T~v crq>ay~v £K£LVY]V U1tE[!eLvev. Ei Si: 6 yct[!OV
1tapaVO[!OU[!eVOV £KSLK~O"a', TO ye ei', aUTOV ~KOV (ou yap Siwp9wcre TO
KaKW', yeyeVYJ[!EVOV, aXA efaev [!OVOV, 1taVO"at Si: OUK foxucrev), £i 't'OLVUV 6
[!OVOV ei1twv Kai [!Y]Si:v oiKo9ev ~ 't'OV't'O tveyKwv, £1te1S~ a1teT[!~9ri [!ctpTU',
Kai [!apTupwv 6 1tpW1'0',, oi 't'OO"avTa', crq>aya', U1t0[!£LVaV't'e', Kai ouxi 1tpO',
'HpwSriv aXAa 1tpO', 't'OV', Kpa't'OUV't'a', T* oiKOU[!EVY]', Cl1tct0"Y]', a1toSucrct[!eVOL,
Kai ouxi Y"l-l'i' 1tapaVO[!OU[!EV(iJ aXAa VO[!Ol', 1taTpciJoL', Kai 9eO"[!OL', 'EKKAYJO"La',
Passion ef the Twenty Martyrs ef Mar Saba (d. 797) 131

nineteen, he recounts such things in these very words: 75 "For not only
those who were dragged into court and ordered to sacrifice and refused
and suffered what they suffered are martyrs, but also those who con-
sented to suffer something for the sake of being pleasing to God; and if
one examines the matter with care, it is the latter more than the for-
mer. For it is not the same to consent to suffer something and thus avoid
obliteration when such destruction and ruin of the soul are held forth,
as it is to endure punishment for a lesser virtue. And that not only those
who were slain but also those who were prepared and ready to meet this
fate have received the crown of martyrdom, and also that the one who
has been slain for the sake of lesser things is also a perfected martyr-
both things that I have said before-I will attempt to demonstrate from
the words of Paul. For when the blessed Paul began to enumerate those
who were illustrious among the ancestors 76-making a start with Abel
and then continuing to Noah, Abraham, Isaac, Jacob, Moses, Joshua,
David, Samuel, Elijah, Elisha-he concluded saying, 'Therefore, since
we are surrounded by so great a cloud of witnesses.' 77 And yet not all of
these were slain, but rather not even one, except for two or three, Abel,
Zachariah, and John, but all the others ended their life in a natural
death. And even John himself was not slaughtered for having been
ordered to offer sacrifice and then refusing, being led to the altar and
dragged before an idol, but rather because of one thing that he said.
When he said to Herod, 'It is not lawful for you to have your brother
Philip's wife,' 78 he was dwelling in prison and endured this slaughter.
Now if he who spoke out against an unlawful marriage as much as he
was able (for he did not correct what had wickedly come to be, but he
only spoke and was not able to stop it), if then he who merely speaks
and offers nothing more than this from himself is a martyr, and the
first among the martyrs because he was beheaded, then those men,
women, and children who have endured such great torments and have
contended not against Herod but against the powers of the entire world
and stood up not against an unlawful marriage but against the con-
temptuous treatment of the laws of the fathers and the ordinances of

75. John Chrysostom, On the Providence ef God 19.3-10 (Malingrey, ed., Sur
la providence, 234-41).
76. Cf. Heb 11.
77. Heb 12:1. Chrysostom here is using the word t,uip-rv~ in its double sense
of "witness" and "martyr."
78. Mark 6:18.
132 Three Christian Martydoms

E1tt]pea<18£1(J'L 1tapa<1-rav-n:s, Kai 81a '!WV priµa-rwv Kai 81a '!WV 1tpayµa-rwv
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818acrdAou Ka9wpa"i<19ds, ws 81a8riµa 1t0Au-r1µri-rov 8e;aµevos crµapay8ov.
A.1to8t8e1K-rat Kai K£Kupw-rai a 1tpoe1p~Kaµev -rft a;wmcr-r[q -rou 9eocr6q>ou 19
Kai XPIO''!OK~pUKOS, Kai 1tAEOV ~1tep ~~OUAoµeea, 01tOU yap 'Iwavvris 6 -rtn1;
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aµq>[~oAos;
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avaAUO'£WS Kai 1tpos '!OV O'W'!~pa Xp1<1-rov tv86;ou a1to8ox~s Kai 1tapptj<1[as,
1tapa80;6v '!I Kai U1tepq>ues eauµa Ka-r' EK£1Vt]V '!~V '!~S a9A~O'£WS '!WV ay[wv
~µtpav q>av~vat 6 '!WV eauµacr[wv eeos <i>Kov6µt]O'£V• oii1tep 8uo nves eea-rai
Kai µap-rupes yey6vacr1v a;1oxpeo1. Me-ra yap '!~V EK '!OU ~aO'aVIO''!tjp[ou
liv-rpou eKdvou 8eu-rtpav e;o8ov -rwv na-rtpwv, tva1roµe1vav-rwv EK£i<1e
VEKpwv '!WV µaKap[wv µap-rupwv, ws ~-ra~ov auwvs oi '1Al'!~pt01, Kaea

19. Corrected from 8eoqr6pou in the edition; the form above is in the manu-
script and the Acta Sanctorum edition.
Passion of the Twenry Marryrs ofMar Saba (d. 797) 133

the church, having shown boldness in words and deeds and being ready
to die each day, how would they not be rightly counted among the choir
of the martyrs ten thousand times? And likewise Abraham, although he
did not slay his son, he slayed, 79 and he heard the voice from above say-
ing, 'for my sake you have not spared your beloved son.' 80 And so in
every instance when the mind is perfected in virtue, it receives the per-
fect crown. And if this one was so proclaimed for not sparing his son,
consider what great reward these who did not spare themselves have
received, these who were standing in this battle not for one or two or
three days but for the entire year, 81 being afflicted with abuse, injuries,
cruelties, and calumnies, for this is no small matter. That is why Paul
wonders at this, saying, 'sometimes being publicly exposed to abuse and
persecution, and sometimes being partners with those suffering so.' 82
What should one say of those who were preparing themselves to die and
to contend with such things?"
42. You have heard, brothers and fathers, the grandiloquent trum-
pet of the church explicitly confirming and certifying our judgment.
Our paltry and disordered discourse has been embellished, having been
adorned by the teacher's eloquence, receiving it as a most precious
emerald diadem. What we have previously said has been demonstrated
and confirmed by the authority of the one full of divine wisdom and the
herald of Christ, even more than we wanted, for when John, the cicada
of the church, teaches these things, whose mind still remains doubtful
about these things?
43. But in order to demonstrate and confirm the God-pleasing
departure of these blessed ones and their honorable acceptance and
confidence before Christ, the God of wondrous things arranged for an
incredible and extraordinary wonder to appear on this day of the saints'
contest, of which there were two trustworthy observers and witnesses.
For after the fathers went out from the torturous cave a second time,
with the corpses of the blessed martyrs lying therein, when the sinful

79. The Greek text is deficient here, and Chrysostom's treatise has instead
'E1tt:l 1eal 6 A~pactf! fl~ o-q,a;a~ ,fi 1tdpq 'TOV viov, ,fi 1tpo8foEL foq,a;E ... , which
translates more clearly, "And likewise Abraham, although he did not actually
slay his son, he slayed him in his intent": John Chrysostom, On the Providence ef
God 19.8 (Malingrey, ed., Sur la providence, 238).
80. Gen 22:12.
81. Chrysostom's text has ,ov ~(ov, "life," instead of ,ov ev1av,6v.
82. Heb 10:33.
134 Three Christian Martydoms

1tpodprrrai, 6pq. ns "C"WV aSelq,wv "C"LVa "C"WV K£KOL[.lYj[.l£VWV Kal i:vSov EV 1"4°'
civ-rpci> Keiµtvwv, Kocrµav 1tpocrayopw6µevov, i:µ1tpocr9ev wu iepa-rdov
1tapa µtpos icr-raµevov, EAaici> "C"~V Keq>aA~V ~Ae1µµtvov, q,aiSpov Se Kal
Aaµ1tpov ayav Kai tm£pv9pov 1"4°' 1tpOCTW1t(i)1 iAapov Kal yeyYj96-ra -rfi 9tq, Kal
'E9auµa~6v q,ricr1 Ka9' fov-rov S1aloy1~6µevos 1tpwwv µev -ro -r~s lhjrews
q,aiSpov Kal 1tep1xapes EV WLOU"C"(i) Katp4°J Kal 1"01t(i) µal1cr-ra, Seu-repov Se 1"0
1tWS q>YjCTLV OU µee' ~µwv ayayones E"C"Cl~OVCTL Kai KOA(l~OVCTLV, a'!J.: aq>~Kav
mhov Ka-raµ6vas '(cr-racreai oihws aSews Kal avevoxl~-rws. OvSt1tw yap
-rtws fiSe1 6 aSelq,6s, O'tl ds ECT"C"L "C"WV i:vSov Keiµtvwv veKpwv 6 6pa9ds,
44. Me-ra Se "C"~V "C"WV acre~wv avaxwpricr1v ytpwv ns "C"WV 1ta-rtpwv
~crvxacr-r~s Kal 1t01\A.OVS xpovovs EV -raTs Ep~µois 1"4°' 9e4°J evapecr-r~cras,
Ltpyws 1"4°' 6v6µan, 1tevewv Kal 6Svp6µevos E1tl 1tacr1 wTs crvµ~e~YjKOCTL
WUWLS av1ap0Ts, ovx ~KLCT"C"a Sia "C"~V 1"£/\£1.)"C"~V "C"WV µaKapiwv, lbjras laµ1taSa
els "C"~V 9e6K"C"LCTWV elcr~leev EKKAYjCTiav, ~ovl6µevos EvS6-rawv xwp~crai
[Kal 9eacracr9ai] -rives av Kal 1t0CTOL £l£V oi KOL[.lYj9£V1"£S 1ta-rtpes, Kal 6pq.1"0V
a~~av Kocrµav wuwv, OV Kal 6 aSelq,os -re9fo-rai, E~L6v-ra a1to "C"OU civ-rpov
EV w1ou-rci> laµ1tp4°' Ka-racr-r~µan, Kal ~al6v-rwv aXA.~lois µe-ravoiav
crvv~ews, 6 a~~as Kocrµas 1tpocravqwpricrev eis -ro lepa-reiov, wuwv el1twv
-rov l6yov Eu~ai imep E[.lOU. Eicrel9wv ouv 6 a~~as Ltpyws µe-ra cr1tovS~s,
~peuva Kal bjrrilaq,a "C"WV ayiwv -ra 1tp6crw1ta, EV ois erncraµevos wvwvl "C"OV
a~~av Kocrµav ci1tvovv veKpov Kdµevov, 4i-r1v1 £LCTLWV E~epxoµtvci>
1tpocrv1t~v-rricrev, i:µq,o~os yev6µevos E~~A9ev EV -raxe1, Ka-rala~eiv au-rov
Eq>ttµevos, Kal 1tanaxov ~ri-r~cras wuwv eupeiv OUK ESvv~eri, LVV~K£V ouv,
01"1 61t-racria 1"LS ~v 9da 1"0 q,avev av-r4", 1tpos 1tAYjpOq>opiav Se1xee1cra -r~s
6crias av-rwv 1"£A£LWCT£WS Kal -r~s tJ1toSe~aµtvris avwvs aeavacrias Kal
µaKaptO"C"YjWS.
45. Au-riKa youv avoµ~pias EKELV(i) 1"4°' EVLav-r4°J EV -rfi Aaupq yevoµtvris,
au-rfi -rfi VVK1"L 1"~S EvS6~ov "C"WV ayiwv KOL[.l~CT£WS Sia 1tpecr~das av-rwv Kal
EV1"£U~£WS 1tOAVS ve-ros Kanvex9els 1tanas wvs AClKKOVS Kal -ra Soxeia -r~s
laupas E1tA~pwcrev Kal Eµfo-rwcrev- 1tapa 1t6Sas Se Kal -r~v EKSiKricr1v wu
ai'µaws "C"WV SouAWV avwv, WV aSiKWS Kexvµtvov, E1tOL~craw KUPLOS Kal
a1ttSwK£ wTs ydwcr1v ~µwv £1t1"a1tlacriova els "C"OV KOA1tOV av-rwv Ka-ra -ra
l6y1a. eava'tlKOU yap yevoµtvov, o[ -ra a-r6lµri-ra wlµ~cranes Kal -ra
aetµi-ra Spacrav-res ~ap~apo1, Kai o[ wuwvs Ka-ra "C"WV ayiwv Kal -r~s Aaupas
Passion ef the Twenty Martyrs efMar Saba (d. 797) 135

ones were afflicting them, as was previously mentioned, one of the

brothers saw one of those who had fallen asleep and was lying in the
cave, who was called Kosmas, standing apart before the sanctuary, his
head anointed with oil and with a bright and very radiant and ruddy
face, cheerful and joyous in countenance. And he said, "I was amazed,
considering for myself firstly the brilliance and great joy of his appear-
ance especially in such a time and place, and secondly how it was," he
said, "that they did not lead him forth with us to afflictions and tor-
ments but released him to stand alone so fearlessly and undisturbed."
For the brother still did not yet know that the one whom he saw was one
of the corpses lying within.
44. And after the impious men had withdrawn, a certain elder of the
fathers named Sergius, who was a hermit and had been pleasing to God
for many years in the desert, while lamenting and mourning for all these
grievous things that had happened, above all because of the death of the
blessed ones, lit a lamp and went into the divinely created church, want-
ing to go further within and to see who and how many were the fathers
who had fallen asleep. And he saw Abba Kosmas, whom the brother also
had seen, going forth from the cave in such radiant condition. And when
they made the customary obeisance to one another, Abba Kosmas went
into the sanctuary, saying these words, "Pray for me." Therefore when
Abba Sergius entered in with haste, he was searching and looking for the
faces of the saints, among whom he saw lying as a lifeless corpse this
same Abba Kosmas whom he had encountered going out as he was going
in. And being filled with fear, he quickly went out, hoping to catch him,
and looking everywhere, he was not able to find him. Accordingly he
understood that what had appeared to him was some sort of divine vision
that showed confirmation of their holy consummation and of the immor-
tality and bliss promised to them.
45. Then, although there had been a drought that year at the lavra,
on that very night of the glorious falling asleep of the saints, through
their prayers and intercessions a very heavy rain came down and filled
and topped up all the cisterns and reservoirs of the lavra. And immedi-
ately thereafter the Lord enacted vengeance for the unjustly shed blood
of his servants and rendered sevenfold to our neighbors into their bosom,
according to the scriptures. 83 For when a deadly disease arose, the bar-
barians who had the audacity to do outrageous things and did lawless

83. Cf. Ps 78:10, 12 (79:10, 12).

136 Three Christian Martydoms

E;o1t11.[<1avn:~, VO<J''1) Kai Alf!'1) Kai OLK-rL<J'T'1) eava,'1) Stt:q,8ap11<1av oihw~

a8pow~ Kai at.Arnat.A~Aw~, w~ ll~ q,8av£Lv -roi,~ fou,wv VEKpoi,~ 8a1t,£LV Kai
,ft V£VOf!L<1f!EVn ,aq,ft 1tapaStSovm, £1tl1tOll.a[w~ St 1tW~ ,Q XWf!aTL Kall.t'.l1t,£LV,
~ EV <11tl]Aa[ot~ Kai 61tai:~ p[1t,£LV· Qt)~ o[ KlJV£~ avopv<1<10V.£~ Kai
Sta<11tapa<1<10V.£~ ~opav Kai 8o[Vl]V E1tOLOUVT01 W~ 8aUf!ct~£LV a1tav-ra~ TOV
Ka,ala~ov-ra aihov~ alq,v[Stov OA£8pov Kai aq,avLO'f!OV Kai T~V TWV <lVOf!WV
EKll.mjrtv Kai -rou ewv ,ax£i:av EKSLKl]O'LV, Kai q<1at (J'l)V ,Q 1tpoq>~·n Llau[S.
1tW~ Eytvov-ro d~ Ep~f!WO'LVj E;amva E;tlmov <l1tWAOVTO Sta T~V <lVOf![av
au-rwv W<1£L EVlJ1tVLOV E;t:yt:tpOf!EVOU.
46. OuK a1t0Kpvtw St 01t£p f!OL 1tp£<1~1JT£po~ a;tom<1-ro~ E;l]y~<1a-ro.
Ou-ro~ 6 Evapt:-ro~ av~p Lvpo~ {mapxwv ,ft ylwnn, EV Em8Uf!LQ'. 1tOAAft
ytyov£v EKf!a8£i:V T~V 'EAlriv[Sa II.all.Lav Kai StctA£KTOV• Kais~ TO 'Yal,~ptov
f!OX8'1' 1tOAA'1) a1tO<J'Tl]8[<1a~ 1tpo<1£LX£ ,ft avayvw<1£L ·~~ ay[a~ fpaq>~~
E1tlf!£Aw~ Kai Ef!1t6vw~, ,pavw<1m Kai E8[<1m ,~v fou-rou y11.w<1<1av Lf!Etp6f!EVO~·
Su<1xt:pw~ St Kai EpywSw~ ,~v f!EAhl]v ·~~ avayvw<1£w~ Ka-rop8wv ~8Vf!£L.
Aq,u1tvw<1avn St av,Q ytyov£v E1tl<1,a<1[a TLVO~ TWV ay[wv -rov,wv 1ta,tpwv,
Ava<1,a<1[ou -rou 1tpw-roStaKovou, ou Kai 1tpOEf!V~<18l]f!EV· 0<1n~ ,Q Ila,r[q.
Kai q>LAO~ t-rvrxaV£v Kai E1tl]pW,a (q>l]<1i) ·~~ a8Uf!La~ T~V al,[av· 6 St
E;~yy£LA£ ·~V Su<1xtp£Lav EyKa/1.WV ·~~ llae~<1£W~. Ilpo~ ov o ayw~
tl1tOf!ELStwv XaAa<J'OV q>l]O'L Kai E;ayayt f!OL T~V y11.w<1<1av <J'OU, Kai 1tap'
fou-rou paKO~ n KatVOV EK~alwv 1t£ptt-rpt~£ Kai E;Ef!a<J'<1£V au,~v Kai
YAL<1XPOTl]Tct nva 1taX£LaV Kai xlowSri 1t£ptKa8ap[<1a~ (l1t£1tTl]. Kai o
Ka8t:vSwv Sti.i1tv[<181], Kai Sta~£~atOUTat o 1tp£<1~1JT£po~, on EK·~~ ~jltpa~
EKELVl]~ -ro<1av,ri~ fi<18£-ro Kai <1uvfo£w~ ·~~ Staltuou Kai ,pavoylwn[a~
£UKOAOU, avayvw<1£W~ ,£ Kai llae~<1£W~, WO',£ au-rov EK1tA~n£<18at Kai
8aUf!ct~£LV T~V -rou ewv E1tL<J'K£VLV Kai TWV ay[wv ·~V xaptv.
47. AAla -rav,a ~paxta ·~~ tlf!E-rEpa~ TEKf!~pta xapt-ro~, er> it:poi Kai 8t:Q
1trno811f!tvot f!ctp,upt:~· ·~~ EV oupavoi:~ St So;ri~ Vf!WV, ~~ vuv a;lw~ f!ET£X£,£,
,[~ LKavo~ Stl]y~<1a<18at; MaKaptol yap ov-rw~ 20 tlf!EL~, 8£0f!aKapt<1-rot, OTL
·~~ Emydou ~w~~ -rupavvtKW~ EK~lri8tv-r£~, ·~~ ,wv oupav[wv £v~wTa~
Ka,ri;tw8ri-r£. MaKapto[ fo,£, 1ta,tp£~ 1taVOA~LOL, on Kai 1tpo -rou q>U<J'LKOU
eava-rou tlf!EL~ ,Q KOO'f!'1) 1tav-ri 1tpoatp£,LKW~ fou-roi,~ fo,aupw<1a,£ Kai

20. Correcting ov,E~ to read ov,w~ as in the manuscript and the Acta Sanc-
torum edition.
Passion ef the Twenry Marryrs ef Mar Saba {d. 797) 137

things and also those who armed them against the saints and the lavra
were suddenly consumed with sickness and hunger and the most horri-
ble death, one after the next, so that they could not manage to bury their
own dead and give them a customary burial, but instead they covered
them with a little dirt or threw them into caves and caverns. And when
the dogs dug them up and tore them to pieces, they made a banquet and
feast of them, so that everyone was amazed at the sudden death and
destruction that came upon them and the devastation of the lawless and
the swift vengeance of God, and they sang with the prophet David, "How
they became desolate in a moment! They failed; they perished on account
of their lawlessness, like a dream when one awakes." 84
46. But I will not keep hidden what the trustworthy priest told me.
This virtuous man, although he was a Syriac speaker, became full of
desire to master the Greek language and dialect. What is more, when
with much labor he learned the Psalter by heart, he turned to reading
the holy scriptures carefully and patiently, longing to speak clearly and
to become accustomed to its language. But completing the exercise of
reading with difficulty and toil, he became disheartened. And the con-
cern of one of these holy fathers fell upon him while he was sleeping-
namely, Anastasius, the archdeacon, whom we have mentioned before,
who also happened to be a friend of Papias. And he asked, he said, about
the cause of his despondency, and he explained, blaming the difficulty of
learning. To which the saint, smiling a little, said, "Loosen your tongue
and stick it out for me," and producing from himself some new rags, he
rubbed and wiped it, and completely removing some thick, greenish
stickiness, he flew off. And the one who was sleeping woke up, and the
priest maintains that from that day he experienced so much comprehen-
sion and easy clear expression of the language, in reading and learning,
that he was amazed and marveled at the visitation of God and the grace
of the saints.
47. But these are just a few demonstrations of your grace, 0 holy
martyrs who longed for God, but who can describe your glory in heaven,
of which you now worthily partake? For you are truly blessed, blessed
ones of God, because being thrown violently from this earthly life, you
have been found worthy of the blessed life of heaven. You are blessed,
most fortunate fathers, because in physical death you have willingly cru-
cified yourselves and become dead to the entire world, but on earth in

84. Ps 72:19-20 (73:19-20).

138 Three Christian Martydoms

EVEKpw<ran:, Ev Katv6-r11-r1 St ~w~<; -r~v lmiyyeAov 1t0Amlav E1ti y~<;

E~l']AW<ra-re. MaKapio[ fo-re, 1ta-rtpe<; 1tav6<rio1, o-r1 Kai Ev -rfi 1tpo<rKalp£iJ
-rau-rn ~wfi 1'0 q>p6v11µa 1'~<; <rapK6<;, w avn<r-rpa-rrn6µevov 1'4'> VO[!£il l'OU vo6<;,
1'4'> 1'~<; ~W~<; V0[!4J Ka9u1tE1'ct;a-rE. MaKapio[ E<rl'E, 1ta-rtpE<; 1tavap1<rw1, 01'1 l'Cl
1'~<; <rapKo<; 1ta8111t6vo1<; Kai l'OVOI<; ct<YK~<YEW<; 1tEp1EAO[!EVOI EU~VLOV 1'0 <rwµa
1'fi 'ituxfi Kai tmoxdptov Ka't'E<Y't'~<Ya't'E1 Kai 't'O XEipov ,4'> KpEL't"t'OVI

MaKapio[ fo,E, 1ta,EpE<; 1tavtv80;01, 01'1 't'O '*

SeSouAaywy~Ka,e, ,ov St vouv ,4'> v6µ4J wu Xp1<rwu eu1te19w<; u1te~eu;a,E.
'ltux~<; a;[wµa ,ai<; ·~<;
<rapKo<; ~8u1ra9dai<; Kai ~Sovai<; aSovAwwv h11p~<ra,e, ,~v St·~<; ELK6vo<;
euytve1av a-ra1tdvwwv E<j>UAa;a,E Kai '!WV ,au,11<; xapau~pwv 't'~V euxpo1av
Kai euµopq>[av a<ruyxuwv Kai a1tapa11A.auov 1tEq>poup~Ka't'E. MaKapio[
fo,E, 1ta,EpE<; 1tavapew1, O't'I ,a<; apna<; W<; ~aq>a<; EK ·~<; '!WV fpaq>wv
OIOa<rKaA[a<; oia 't'IVE<; EU<j>UEL<; ~wypaq>OI EV tauwi<; xpwµa,[<rav,E<; Kai ,ai<;
U[!E't'Epat<; 'ltuxai<; EKµa;aµevo1, fµ'ltuxov ayaAµa Kai 9EOELKEAOV EKµayeiov
Kai '(v8aAµa ,4'> KO<Y[!£il uµii<; avwv<; U1tE8d;a,E. MaKapio[ fo,E, 1ta,EpE<;
a;ioµadp1<rwt, O't'I ouStv '!WV EV ,4'> ~[4) ,Ep1tvwv 90,;at Kai a1ta,~<rat uµwv
't'~V KapS[av Kai·~<; l'OU emu eewp[a<; Kai Ka,a-rpuq>~<rEW<; a1tO<YUA~<ra1 Kai
Ka9EAKU<Yat Kai Ka,a<r1ta<rat OEOUVl']'t'aL. MaKapio[ fo,E, 1ta,EpE<; a;1aya<rw1,
O't'I 1tiiv 't'O ·~<; 'itUX~<; E1t19U[!l']'t'IKOV 1tpo<; eeov Kai 't'~V '!WV 9dwv a1t6AaU<rlV
ave,dva,E, 't'OV euµov St Ka-ra µ6v11<; ·~<; aµap,[a<; Kai '!OU ,aU't'l']<; EUp~µovo<;
Kai yevv~wpo<; w<r1tep nva poµq>a[av hpt'lta,E. MaKapio[ fo,e, 1ta,tpe<;
9E<r1tfoto1, O't'I 't'~V 1tAa,Eiav '!WV ~Sovwv 68ov W<; EL<; 61.tepiov 1tEpa<;
Koµ[~ou<rav 68eue1v vouvqw<; 1tapn-r~<ra<r9e, ,~v St <r,Ev~v Kai ,e91.1µµtv11v
w<; EL<; µaKap[av Kai ,p1<rrn8a[µova A~;1v wu<; 68011t6pou<; a1tayou<rav avue1v
ctVE1tl<Y't'p6q>w<; Kai ctKAIVW<; f]pn[<ra<r9E. MaKapio[ fo,E, 1ta,EpE<; ctVLKl']l'OI,
O't'I Ka9a1tEp 't'OV 1tOAua9Aov 'Iw~ 6 ctV't'IKEL[!EVO<; Kai uµii<; t;ai,11<raµevo<;
1tii<rav avwu ,~<; 1tov11pla<; ,~v ~EAo9~Kf]V EKKEvw<ra<; Kai 1tavw[w<;
µ11xav11rraµevo<; Ka,a~aAEiV uµwv OUK L<YXU<YE 't'O ·~<; 'itUX~<; <YUVl'OVOV Kai
ct~'t"t'l']l'OV.
48. MaKctpio[ fo,E, 1ta,EpE<; 9e6<roq>ot, O't'I '!WV 1ta811µa,wv 1'4'> Xp1<r,4'>
KOIVWV~<rav,E<; St' a<rK~<YEW<; 1tp6,epov, Eha Kai 81' a9A~<YEW<;, il<r,Epov
ELKOl'W<; av,4'> KOIVWVOi ·~<; 86;11<; EXP11[!a,[<ra't'E· El1tEp <ruµ1ta<rxoµev, (j>l']<YLV,
Yva Kai <ruv8o;a<r9wµev Kai alwv[w<; <ruµ~a<rtAEu<rwµev. MaKapio[ fo,e,
Passion ef the Twenry Marryrs efMar Saba (d. 797) 139

newness of life you strove after the life equal to the angels. You are
blessed, all-holy fathers, because in this fleeting life you subjected the
will of the flesh, which wars against the law of the mind, to the law of
life. You are blessed, most excellent fathers, because by removing the
passions of the flesh with the toils and labors of asceticism, you have
rendered the body subject and obedient to the soul, and you have made
what is inferior the servant of what is superior, and you have yoked the
mind obediently under the law of Christ. You are blessed, all-glorious
fathers, because you took care that the dignity of the soul was free from
enslavement to the indulgences and pleasures of the flesh, and you kept
the nobility of the image from humiliation, and you preserved the beau-
tiful appearance and lovely form of its features from disorder and
change. You are blessed, all-virtuous fathers, because, having colored
yourselves and painted85 your souls like gifted painters with the virtues
from the teaching of the scriptures as dyes, you showed yourselves to the
world as an animate image and Godlike impression and appearance.
You are blessed, fathers worthy of blessing, because none of the delights
in this life was able to captivate and deceive your heart and to deter you
and pull you away and drag you from contemplation and delight of God.
You are blessed, admirable fathers, because you lifted up the desire of
your soul to God and to the enjoyment of divine things, and you turned
your heart like a sword against only sin and its origin and source. You
are blessed, inspired fathers, because you sensibly refused to travel the
wide road of pleasures, since it leads to a destructive end, and you stead-
fastly and unswervingly chose to complete the narrow and hard road,
since it leads travelers to a blessed and thrice-happy end. 86 You are
blessed, unvanquished fathers, because like the sorely tried Job, the
adversary who was demanding your surrender, who emptied his entire
quiver of wickedness and was conniving in every possible way, was not
able to overthrow the zeal and invincibility of your souls.
48. You are blessed, fathers full of divine wisdom, because, having
previously shared in the sufferings of Christ through asceticism, and
then through contest, you finally were similarly reckoned partners in his
glory: "If, in fact," he says, "we suffer with him so that we may also be
glorified with him and reign with him eternally." 87 You are blessed,

85. Literally "molded" or "wiped away."

86. Cf. Matt 7:13-14.
87. Rom 8:17; cf. I Cor 4:8; 2 Tim 2:12.
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Passion ef the Twenty Martyrs efMar Saba (d. 797) 141

renowned fathers, because by contending invisibly and triumphing visi-

bly "against the rulers, against the authorities, against the cosmic pow-
ers of the darkness of this age, against the spiritual forces of evil in the
heavenly places," 88 and then courageously defeating the visible enemies
of truth by enduring torments and through perseverance unto death, you
put them to flight. You are blessed, all-praiseworthy fathers, because
having routed both enemies and adversaries through both contests, and
having prevailed forcefully and acted bravely in manifold battles in both
instances, you have most fittingly and appropriately been crowned. You
are blessed, thrice-greatest fathers, because through the smoke and
stench of temporal and quickly fading fire, you escaped the trial and
threat of unfading and unquenchable fire altogether, and you gathered
the fragrant fruit of paradise. You are blessed, thrice-longed-for fathers,
because after you were crowded together in suffocation for a short time,
you obtained relief and rest in a verdant place. 89 You are blessed, hon-
ored fathers, because after you were confined in that dark and narrow
place and were robbed of this short-lived life, you passed over to the
ever-blooming and wide meadow that produces undying flowers, where
shines the light that never sets and knows no evening, and all pain and
sorrow and suffering have vanished, 90 and the shadows have fled. 91 You
are blessed, all-holy fathers, because you have become for Christ an hon-
orable addition to and a lovely seal of the martyrs of old, winning the
perfect crown of the martyr not in a time of persecution. You are blessed,
divinely inspired fathers, because having purified and sanctified your
souls and bodies through fasting, you sanctified and brightened the
forty-day fast, having gone over to Christ during it through blood; and
because you suffered before his supernatural and saving passion, you
celebrated the life-giving Pascha with him, having accomplished the
flight and deliverance and passage from sin and the harsh taskmaster
of the intellectual Pharaoh and all the wandering in Egypt and in
darkness, as the honored and victorious soldiers of Christ, the forty
crown-bearing martyrs.

88. Eph 6:12.

89. Cf. Ps 22:2 (23:2).
90. Isa 35:10. The grammar here is awkward, and instead of genitives, one
might expect nominatives, as one finds in Isaiah, for instance: cbteSpa 6Suv11 Kai
lu1t11 Kai cr-revayµ6~.
91. Songs 2:17.
142 Three Christian Martydoms

49. Mtµv11cr0t: x:m 11µwv1 1ta,tpt:s at:1µv11crw1 1 ols ev crapx:l ~wnt:s

cruvavt:cr,pt<pt:cr0t: x:al a8t:l<p1x:ws cruvrnol1,t:ut:cr0t:. Ei x:al vuv x:a,alm6v.t:s
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emla011cr0t: ,~s ~µwv a8t:l<p6,11ws x:al ,~s uµt:,tpas laupas x:al cruvoS[as,
~'!LS uµas cmo Y~S £is oupavous vuv 1tpol1tt:µ'lj.rt:· µax:apw1 yap x:al ~µ£TS 81'
uµas, ,p1crµax:ap1crw1, O'!l '!OLaU'!f]V a1tapx~v ay[av x:al 1tav[t:pov ax:po0[vwv
·<ii 0£<11t6,n Xp1cr,4i 1tpo1trn6µ<paµt:v, eucr[av ·<ii 0t:<ji 0£K'!~V £is 6crµ~v
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Passion ef the Twenry Marryrs efMar Saba (d. 797) 143

49. And remember us, fathers of eternal remembrance, with whom

you lived together and dwelled in brotherhood while living in the flesh.
And if now you have abandoned the preoccupations of earth to dwell in
light and joy in the heavenly places, do not forget our brotherhood and
your lavra and community, which now has sent you forth from earth to
heaven. For we are also blessed through you, thrice-blessed ones, because
we have sent forth to the master Christ such a holy offering and most
sacred first-fruits, a sacrifice acceptable to God as an odor of sweetness,
pure, unblemished, and pleasing. 92 Bring before the life-giving, divine,
and consubstantial Trinity, which stands you before itself, fervent and
constant intercession on behalf of our assembly and community, that we
may be delivered from the clever deceits of the evil one, the traps and
wiles and utterly depraved schemes; that we may be freed from mental
and bodily sufferings and offenses; that we may be delivered from the
treachery and malevolence of the invisible enemies, peacefully complet-
ing the present life; and that we may be found worthy of participation in
pure goodness and a share and place in the ageless life, of which you
yourselves were deemed worthy, even though that which is sought is
great. Intercede on behalf of the one, common, orthodox church, that it
may receive a remission of the manifold fabrications and attacks of
temptations and disturbances by the enemies of truth, and that it may
be bestowed with tranquility and stability and the cessation and end of
all unpleasantness and upheaval.
50. Remember also your unworthy supplicant, who brings this first
offering of a discourse that is unworthy of you and composes hymns,
paltry things that fall far short and are vastly inferior to your honor, but
which nevertheless have been composed according to our ability and
offered now most earnestly. Pray, laudable and praiseworthy fathers,
that my worthlessness may receive forgiveness of transgressions, cleans-
ing of the passions, a desirable and peaceful course of life and passing
from life, deliverance from Gehenna and torment, and a confident
appearance before Christ the Savior, not far from your habitation and
place of rest, even if that which is given would be beyond my merit.
51. And you, 0 most revered of the holy fathers, trainer of ascetics,
teacher of monks, and trainer of contestants, thrice-blessed Sabas,
widely renowned settler and pioneer of the desert, receive your disciples
together, because they have contended and prevailed against sin and its

92. Cf. Phil 4:18.

144 Three Christian Martydoms

~ywvurµevou<; Kai ~p1cr-cwK6-ca<;, i8pwcr[ n: Kai n6vo1<; Kai ai'.µacr1 -c~<; apn~<;
VEaVLKW<; vm:pµax~crav-ca<; Kai WU<; li0Aou<; VEVLKl]KO't'a<;, Kai npocrayayE
XptCT't'(f) 't'(f) aywvo0frn anripncrµevou<; µap-cupa<; Kai CT't'E<pav[-ca<;· Kai yap
dw0a<; WV<; CTOU<; µaeri-ca<; ov µ6vov Ei<; li<TKl]CTLV al\Aa Kai npo<; li0Al]CTLV
enaAEL<f>ELV Kai EU't'pEnisELV. Kai yap Kai EV 't'fi Enavacr-caCTEL 't'WV I1Epcrwv,
onriviKa Kai~ ay[a wii Xpicrwii n6A1<; ~Aw Kai oi crrnwi Kai npocrKuvouµEvo1
't'01tOL Kai vaoi nup[KaUCTWL yEy6vacr1, 't'ECTcrapaKOV't'a Kai npo<; µap-cupa<; EK
't'WV ere.iv 0pEµµa-cwv 't'(f} XptCT't'(f) npocray~oxa<;, oi\<; aµa Kai i><p' EV oi
nupcroAa-cpai21 Kai µri-cpoµavEI<; ITepcrai Eni µiii<; nAaKo<; Em8paµ6v-cE<;
Ka-cfo<patav, EAOf!EVOU<; 't'E avwiJ<; -cfi iS[q Aaupq Evano0avEiv ~ ano
npocrwnou -cwv noAEµ[wv anoSpiivai Kai -cav-cri<; µE-cavacr-cEiicrai Kai <pvyfi
't'~V SW~V nop[cracr0at.
52. 'Oµo[w<; Se Kai Xp1cr-c6<popov -cov <pEpwvvµov Kai VLKl]<p6pov wii
Xpicrwii cr-cpanw-criv Kai µap-cvpa, ov npo 6A[ywv WU't'WV t-cwv Et amcr-cia<;
Ei<; 1tlCT't'LV 't'~V ElJCTE~~ f!E't'a't'E0ev-ca, EK I1EpCTLK~<; 't'E Kai ctKapnou ayptEAaia<;
Ei<; Ka11A1eAawv EYKEv-cpicr0ev-ca Kai -c@ 0Eici> ~an-c[crµa-c1 cr<ppay1cr0ev-ca, Kai
crx~µa-ci 't'(f} µova8LK(f) Kai Cl'.)'YEALK(f) CTWALCT0ev-ca Kai 't'fi [Epq. crou noiµvn
cruvap10µri0ev-ca, µap-cvpa 't'(f} Kvpici> CT't'E<pavri<p6pov napfo-cricra<;, KaAw<; µev
Kai EV 't'(f} µovax1K@ aywv1craµEvov CTKaµµa-ci, avSpdw<; Kai eavµacr[w<; Kai
't'(f} µap-cuptK@ 22 cr-ca8[ci> av8payae~crav-ca, 81a~A110ev-ca µev vno apv11cr10fou
av8p6<;, Eni avwii Se wii 't'WV I-apaK11vwv livaKW<; Kai npwwcruµ~ouAOU
axetv-ca Kai 't'~V KaA~V oµo1oyiav oµo1oy~crav-ca, Kai t[<pEL 't'~V KE<paA~V
ano-cµ11etv-ca Sia 't'~V EL<; Xptcr't'OV 1tlCT't'LV 't'E Kai EUCTE~ELav -cfi
't'ECTcrapECTKat8EKa't'n WU AnptALOU f!l]VO<;, -cfi A.y[q Tpi't'n 't'~<; MEyaA'l<;
'E~SoµaSo<;, npo -epic.iv WU KuptaKOU naeov<; ~µEpwv WU wT<; [8[01<; ~µii<;
CTECTWKOW<; nae~µacri.

21. Correcting 1tupot..a,pc:u to read 1tupcrot..a,pc:u as in the manuscript and

the Acta Sanctorum edition.
22. Correcting f!a,up11c4'> to read flap,up11e4'> as in the manuscript and the
Acta Sanctorum edition.
Passion ef the Twenty Martyrs ef Mar Saba (d. 797) 145

advocate and commander, Belial, and they have fought mightily on

behalf of virtue with sweat, toil, and blood and have triumphed in the
contests and led them to Christ, the judge of the contest, perfected as
martyrs and wearing crowns. For you were accustomed to prepare and
train your disciples not only for asceticism but also for the contest. For
also during the attack of the Persians, when the Holy City of Christ was
conquered and the revered places and venerated sanctuaries were set
on fire, you led forth more than forty of your sheep as martyrs to Christ.
The fire-worshipping and hysterical Persians, being greedy, slaughtered
them together and at the same time on a single slab, because they chose
to die in their own lavra rather than to flee from the face of the enemies
and to escape from it and to secure life through flight. 93
52. Likewise you also presented the crown-bearing martyr to the
Lord, Christopher, the well-named and victorious soldier and martyr of
Christ. A few years ago he was converted from unbelief to the holy faith,
grafted from a Persian and fruitless wild olive tree to a garden olive tree
and sealed by divine baptism. And he was clothed with the monastic and
angelic garb and numbered among your holy flock, and he contended
well in monastic training and showed bravery courageously and marvel-
ously in the arena of martyrdom. He was accused by a god-denying man
and brought before the king and chief ruler of the Saracens, and he pro-
fessed the noble confession. And his head was cut off with a sword for
faith and devotion to Christ on the fourteenth day of the month of April,
which was Holy Tuesday of Great Week, three days before the Lord's
passion, which saved us through his own suffering. 94

93. The story of these martyrs is to be found in Antiochos Monachus,

Letter to Eustathius (PG 89:1421-28). In the letter, however, it is Arabs rather than
Persians who murder the monks in search of their treasures, although the
broader context is the Persian conquest of 614.
94. This would be a year in which Easter fell on April 19, and the closest
year to the date of this text would be 789. Christopher's martyrdom sounds like
a possible case of apostasy from Islam that was punished with death. It is thus
tempting to read into apvricrt0fou av6p6~ as somehow referring to an accusation
of apostasy against Christopher, but the reading of lino as indicating agency with
the passive seems more likely. The tenth-century Palestinian-Georgian calendar
indicates a commemoration of a Christopher on April 13, noting also that he was
martyred in Baghdad in the days of the caliph al-Mahdi (d. 785); see Garitte, Le
Calendrier palestino-georgien, 31. The year 778, which also saw Easter on April 19,
would be consistent with this dating.
146 Three Christian Martydoms

53. Kai viiv 8t, 1tcrn:p 0£16-ra-re Kai 1tpecr~ii-ra ai8ecr1µww-re, E1to1tnvo1s
-r~v cr~v 1tolµvriv Kai laupav, ~v -rois crois cruvecr-r~crw 1tov~µacr1v Kai
haypv1tvws EK AUKWV avriµtpwv Kai E1tl~OUAWV aopcnwv 't'E23 Kai 6pa-rwv
q,vlane µtxp1 -r* 8rn-rtpas -roii crw-r~pos Et oupavoii q>ptK-r~s E1t1q>o1-r~crews
Kai E1t1q>avdas, 't'O 1tvrnµanK6v crou cr1ttpµa EV au-rfi 1tep1q,poupwv µe-ra
Xptcr-roii, 1tanaxoeev EV au-rfi cruvaywv Kat av-r~s Els 't'~V xapav 't'OU Kup[ou
crou dcraywv, i'.va 1tanas -rovs croi µa0ri-rrn0tv-ras aµtµ1t-rws creau-r4'1
cruµ1taptCT't'WV 't'~ Kpt-rfi <j)~CTnS· '18oi, EYW Kai 't'ct 1tatO[a, a [!OL OEOWKaS O0e6s.
A.Koucraiµev 8e 't'~S EUK't'a[as Kai 1tOAuepacr-rou EKELVf]S q,wv~s· Lleii-re, o[
euAoyriµtvo1 -roii 1ta-rp6s µou, KAf]povoµ~cra-re -r~v ~-ro1µacrµtvriv uµiv
~acrtAdav, Ev Xpicr-r~ 'Iricroii -r~ Kupl<i,> ~µwv, <Ii ~ Sota Kai -ro Kpa-ros Kai ~
~acrtAda cruv 't'~ avapx<i-> 1ta-rpi Kai 't'~ 1tavay[<i,> Kai ayae~ Kai ~W01tOL~
1tveuµan viiv Kai ael Kai ELS 't'OUS aiwvas. A.µ~v.

23. Adding TE as is found in the manuscript and the Acta Sanctorum edi-
tion.
Passion ef the Twenty Martyrs ef Mar Saba (d. 797) 147

53. And now, most divine father and most revered elder, may you
watch over your flock and lavra, which you organized with your labors,
and protect it vigilantly from savage and predatory wolves, both invisi-
ble and visible, until the dreadful second coming and appearance of the
Savior from heaven, guarding your spiritual seed in it with Christ, gath-
ering them together in it from all directions, and leading them from it
"into the joy of your master," 95 so that with all those who have been
taught by you blamelessly standing together by your side, you will say to
the judge, "Here am I and the children whom you have given me, God." 96
May we hear this desired and much loved voice, "Come, you that are
blessed by my Father, inherit the kingdom prepared for you," 97 in Christ
Jesus our Lord, to whom is the glory and the power and the kingdom
with the beginningless Father and the all-holy and good and life-giving
Spirit, now and forever and unto the ages. Amen.

95. Matt 25:21, 23.

96. Cf. Isa 8:18.
97. Matt 25:34.
Passion of Romanos the Neomartyr (d. 780)
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8(')\)c,80 j(<)obol?bo <:!?" Q?OQ?Ol'>0~0 IJBo<;g.)Q (')(')8c,6(')'b fomobc,3om
o"~"00~0, di? J.)(30).)Q 8(')(<)\J806[0Jmc,Q <:!?" ~3mob 8bc>b0('}0).)Q <:!?"
"~'bc,(')<;pob OoO aomo~"<:!? 8bc>b0(<)ol'Jom.), (')(')80~0 ooool:J00l'>ob <:!?" 30006ob
j(<)oboo"6om.) 8(')(<)\J806om.) <:!?" 300).)('}G.) a(')o\Joc> OoO bob(<)0~ob"
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0"68'bc>Q?Ol'>0~0).) 8c>m aomo~0).)0)3b, (')(')ao~o o~ob 6ol'>ob 8l:J(')'230~0).)
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o"60l:J.)('}.) 8oboc>6, 3om.)('}G.) 8000(,)0 bol:J3"(<)0~0 bc>000l'>~c><:!? <:!?"
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a(')fobo(<)"<:!?, (')(')a 0~o 01?6 0 8(') 0308"6.:>b" 8"b, (')(')8o~b" ov(')<:!?" 0 (')8"60 0(')60

I. T: (<)(')8"6(')b.
2. T: (')(')ao~o 8.33<;p(') Ol:J(') ~c,3(,)bc,.
3. T add. \)8o<;gc>6o.
4. A: omit <:!?"·
5. Here begins the first lacuna in T after 440v.
6. 0(')6ol'>ob" in the edition, but the form above seems correct.

150
May 1: The martyrdom of St. Romanos the neomartyr, who was mar-
tyred in the reign of king Mahdi, the servant of the devil, which the
blessed Stephen of Damascus wrote, who was one of the fathers of the
lavra 1 of our holy father Sabas.

l. In the years when the lawless emperor Constantine was reigning

(741-75)-he who through the agitations of the devil renewed the war
and outrage against holy icons and caused no small disturbance in the
churches of Christ our God and with many torments and violations
banished and exiled those people who were servants of God, who chose
the angelic life and put on the holy monastic habit-there was a glori-
ous Christian martyr named St. Romanos, from the Galatian peoples,
the son of faithful people who served God. And they raised him with
the excellent devotion that befits and adorns faithful Christians. When
he reached the age of maturity, he heard lessons from the divine writ-
ings from the start for an excellent preparation, which abides in those
who do God's will. Then an ardent will and desire entered his mind to
dwell in the kingdom of heaven, which endures forever and is unending.
And he despised and abandoned all the toil and trouble of this fleeting
and passing world, and fervent love scattered them away from him like
dust and adornments. 2 Soon he left his town and entered a monastery
that had been built in the region known as Mantineon. 3 This Mantineon

1. T: "who was living at the lavra ... "

2. The Georgian is difficult here, and Peeters explains the text on the basis
of an Arabic source, translating "captus amore vitae beatoris et requietis." I have
instead translated the Georgian as directly as possible.
3. As Peeters notes, this was the double monastery led and perhaps founded
by St. Anathousa in Paphlagonia; see Peeters, "S. Romain," 394-95. St.
Anathousa was a defender of icons during the first iconoclastic period, and
Romanos seems to have been her disciple. For more on St. Anathousa and the

151
152 Three Christian Martydoms

<;!?<> obo 6<'180660<'160 0Mb 6!'>00 0Ma)O, M<'l8o~b0 o'B3<> 0Mb 0<;p2>0~0 388~0
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0)030)00)3b 'bM'B6306, 8<'l30~b030 b0380Mb0 800)b0 8<'1\JM<>'i'30!'>00), M.'.)O).'.)
8<'13~<><;!?30 'B'bM'B630~<><;!? 083606 \J8o<;p060 Ol')O <;!?<> 0fo 2>08<'l3o<;p<'l<;po06
8<'l3~ob0300)3b b038Mob0 3<'lM(300~ob0, <;!?<> 02>060 J'B<>~<><;!? 083606 8<'ld8o<;p
30~00)0 800)00)0 b08<'lbo~b0 \J8o<;p00)0 800) 80800)00)3b, M00)0 0Mb G'B<;!?<><;!?
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8<'102)<'16 8<'1fo'b<'l60)0 8b2)03b0<;p 8b0b'BMOl'>ob0 <;!?<> "BM3ob0 800)ob00)3b, <;!?<>
M00)0 <;p0oe33606 b'B~6o 0)3b60 2)<>6'BJOO)b30~<><;!? <;!?<> <;!?<>'BOX0~<><;!?-
2. 080b 8<'lfob60Mb0 oofo 2).'.>60)j'B8'B~b0 <;!?<> <;!?O<;!?Ol'>'B~b0 obo \J8o<;p0a
M<'l806<'l'b bo8M8o0) 8obo0)2>06 8<'lfo'b<'l6 od8fo <;!?<> <;p0ob\J03~0 'i'3b0~8'B60
<;!?<>300)0bo <;!?<> 8<'130~0 \Jobo 8<'lfo'b<'l6o!'>ob0a, <;!?<> 08<'1 OoO 8<'l\JM0'i'3('}
JOO)b30b0 \)02)60)0 b'B~OOM0)0b0 <;!?<> 0b'B8o<;p0 b'B~b0 0)3bb0 V8<>~0)0 800)2)06
b'B~Ob.'.> \J8o<;pob0 2).'.>680(3b<'l30~0!')0~0b00)0: <;\?<> O)j8'B~Ob0o!'>M
\Jofob\J0M806880~ob0 08<'l Ol')O, 300)0Me30 b('} <;p060M2>'B~o
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0)3bb0, <;!?<> \J8o<;p00)0 80800)0 8<'l30~b0 b8b0b'BMOl'>o~b0 30~60 800)60
8<'l'Bv806o!'>o~0<;p 8<'l\JM0'i'3o!'>o0) J8b0b"BMO!'><;pob. \l?<>l.:?<>O)'B 0M6 0 00 <;!?<>
<;p080o'BM<>~ 7 <;!?<> b0380M M0080 0M6 8b0b'BMOl'>0a 0M030 <;!?<>0806ob 8ob2>06 <;!?<>
t108b0 ~<'l(330b0b0 'B\JOfoM('}b 8<'l3~0b0 003o<;pob DJ~obo0<;p <;!?<> 8<'130~0).'.)
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8<'100)8066 <;!?<> oo'BM<>Gbo!'>0b0 bo8<;p0!'>~00) 063M0)036, <;!?<> bo~<>\.'.?Ob<>
bo.3'0!'>'BJOb0b0 80Mb300)0, 0M<'l800)0, 1.:?08ob 0)0300)0 <;!?<> 80M0<;pob d'B[0]80fob0
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2>0foj0M3o!'><;p0 <;!?<> <;p008<'lMF\o~o!'><;p0 <;!?<> b0oxo~b0 80b, M<'l80~00)0 30M
0)0fo\J0M30~b \Jofooo 80MO)~ 8b0X,'B~ob0 8o'i'3ob0 <;p0 8 b0606x.30~0)0 800)
b0'BJ'B600)0, O)'B0~0)0 \Jofooo 8ob0)0 2>08<'lo\JoM<;p0 <;!?<> 80M0<;pob
\l?<>'B30\J80!'>0~0<;p l'><'l60!'>0b0 03bo6o!'><;p0 <;!?<> G'B\l?<>\l? <;po<;po!'>0b0 <;!?<>
08J0M603060!'>0b0 <;!?<> l'>'B~ob bo68'B<>O)<> 8\Jo63'B~08<>60)0 \Jofo <>\.'.?'B\l?l'>Ol'><'l<;!?<>
<;!?<> 2>0foj0M3o!'><;p0 bM'B~o!'>oO) bo803<;po0)0 800) <;!?<> bo8<;p0!'>~00)0 dob0

7. <;!?<> 80o'BM<>~ in the edition.

8. T resumes at this point on 44lr.
Passion efRomanos the Neomartyr (d. 780) 153

is a lake in the midst of which is a dry place, and on it a monastery of

holy virgins had been built. And on the shore of the lake another mon-
astery had also been built, and in it dwell holy monastic fathers working
wonders. They see to every material need of the holy virgins, although
they are separate from each other, and they quickly take care of their
every need as if for themselves, so that these holy women are completely
free from care and need not go forth for any earthly need. And with
their hands they also make garments for the holy fathers so that they
may dwell free and unfettered from giving time to manual labor, and
also so that the monks equally may see to their own cares and needs,
and so that they may keep their own souls pure and uncontaminated.
2. At this famous and renowned monastery St. Romanos became a
monk in his childhood, and he learned the psalms of David and all the
monastic rite. He was eager in his studies of spiritual texts and bathed
his spirit in the waters of the life-giving Holy Spirit. "He was," as the
saying of the prophet goes, "like the tree that was planted by streams
of waters, which yields its fruit in its time," 4 and his hands tirelessly saw
to every need of the holy fathers with eagerness. Even if he was tired
and was needed for some service, he did not refrain from it. And when
it was time for prayer, he entered the church before everyone else and
left after everyone else. And when the poor and strangers came, he
served them willingly, and in times of trouble he served them. He
waited on them with patience and endured insults with humility. And
he subdued and crushed the insolence of youth with fasting, labor, night
vigils, and always lying on the ground. He destroyed and conquered the
evil thoughts of the heart and the horrible will of the flesh with recol-
lections of death. And he pictured before his eyes and always called
unforgettably to mind the judgment, in which no one will escape stand-
ing before the righteous judge and king, and the eternal torments. He
rose up against vainglory and pride and impure thoughts and destroyed
them completely with the kindness and humility of the only ineffable

community that she directed, see Talbot, "Life of Anathousa of Mantineon,"

13-19.
4. Ps 1:3.
154 Three Christian Martydoms

('.?3moll.:i Bb(')~(')Qll.'.> o.'.>B(')'C)ffij'C)B:)~Oll.'.>om.'.>, M(')B:)~O 3Bom.'.> B.'.>('.?~Om.'.>

l)Bocp.:im.:i ll.:ib.:i(i')of>.:im.:i Bo:JM ('.?.'.>('.?.'.>Q?:Jf>ll cp.:i ooi:131.l, M(')Bo~m.:i 36:Jf>.:i3ll
Bllo.:isllof>.:io Bolio, olll).:i3om f\oBo.:i6, M.'.>B:Jm'C) Bcl3cp 3.:i(i') (!?.'.> Bcp.:if>.:i~ o'CJ~Om.'.>,
.:i(i').:i Bm.:i3.:i(i') .:i6 0:J~(')'bm.:i0.:i6 cp.:i .'.>M(3.'.> .:i6 0:)~(')'bm.:i, .'.>M.'.>B:Jcp .:illl}.:i3om f\oB 0 .:i6
8(')3:J~m.:i ('.?3moll.:i cp.:i B.:ie3b(')3Moll.:i cp.:i 6:Jf>om.:i f\oBom.:i cp.:i3llcp:Jf> ll'C]~ll.:i
B::iBti.:i
3. (!?.'.> M.:im.:i 8(')3:)~03:J 3mj'C).:im: 3om.:iMB:Jcp 8(')3:J~m.:i ll.:if>MJ:Jm.'.>
BooMoll.:im.:i cp.:i ('.?(')6::im.:i Bollm.:i cp.:i d~O:JM.'.>(!? f>(i')d(')~.'.>ll Bollll.:i lloB36om
0:)3'C)M30~0 ll.:iJ'CJMSO~om.:i X.3.'.>Moll.:iom.:i .'.>b(')3focp l)ofo.'.>('.?'CJC!?o:Jf>(')(!?.'.> (!?.'.>
:JllM~m .'.>('.?:JllM'C)~:)f>(')(p.) B.:ill 'b:J(!?.'.> 60000 OoO llooi:131.l.:io Boll, M(')Bo~B.:i6
o.'.>B(')ll(3:Jll bo~o Bolio t.J.'.>Bll.:i m3llll.:i. (!?.'.> M.'.>ll.'.> 'CJJ'CJD OOi:J(')(!?.'.>, .'.>M.'.>B:J(!? .:iB.:ill
cpocpB:J .:i(i')ll.:i f\'C]:J6cp.:i, M(')Bo~m.:i :Jll:J cp.:i 03BJ3(!?M:Jf>ooll f>'C]6:Jf>Mo30
lloBcp.:if>~~ Bol)oll.:i f\'CJo6oll.:i, 'CJJ'CJ:Jffi'CJ ll'C)~m.:i f\306m.:i e3b(')3M:Jf>oll.:im3ll,
f\'C]:J6m.'.>6.'.>3:J B(')fom.'.> (!?.'.>'C)B(!?.'.>f>~6:Jm m.'.>360 f\'C]:)660, 3ofoomo.'.>6 B:)'C)?3~ OoO
B:J'CJ?3:Jm.:io ll.'.>'CJJ'CJ6:Jm.:io, ('.?B:JMmo f\306 Bcp.:if>.:i~m.:i cp.:i O:J'CJM.'.>(3bm.:im3ll
cp.:iBcp.:if>~cp.:i, (!?.'.> Bolle3.:i m.:i30 m3llo llOJ'CJ(!?O~ll.:i ll.'.>i:J'CJ:J(!?M:J~ll.:i x_3.:i(i')om.:i.
b(')~(') .:iBJ.:i(i')o.:i3.:i6of>om.'.> .30M3:)~0 Oo0 9 M(')Bo~ll.:i 10 :JV(')(!?.) 'b'CJ3M.'.>,
'C)J'CJ.'.>fooll36:J~ 56:J~ll.'.> 11 B.:ill Vi:J'CJ(!?O.'.>Q?Oll.:ill.:i cp.:iB.:iMb'C)~ll.:i Boll.:im3ll
ll.'.>'C)J'C)6(')(!? o.'.>603omb(')ll, M(')Bo~ .'.>Mll ooB.'.>JO, M(')B:)~0(3.'.> o.'.>M(!?.'.>B(')3.'.>M(!?.'.>
lloB.'.>('.?~Om. :JoM:Jmso .:icp.:iBo, M(')B:)~O OoO o(')6:)f>Om.'.> o.'.>6~.'.>('.?fo
f>Md.'.>6:Jf>'C]~ll.:i 'b:J(!?.'.> cp.:iBf>.:icpof>o~oll.:i m3llolloll.:i, O:J'CJM.'.>(3b:)f>Om o.'.>6ocpo3fo
OoO ll.'.>B(')mboll.'.> Bollo.'.>61.i.'.>O'C):Jf>~oll.'.>om .'.>B.3.'.>M0.'.>3.'.>6:Jf>Ol.i.'.> Bolloll.:im3ll. b(')~(')
lloBcp.:if>~om.'.> (!?.'.> B(')mBo6:Jf>Om.'.> 6:JO.'.>MB.'.>6 0(')ll:)f> 12 B(')Oo(') ll.'.>b:J~O J:)ffiO~O
(!?.'.> (!?.'.>'CJO:J3.'.> ll.:ibllo6of>:J~O llol)Bocpoll.:io, (!?.'.> J'CJ.'.>~.'.>(!? O(')f> ll'C]:JOO OoO
ll.:iMl}B'C)6(')3:)f>Oll.'.>o, BM.:i3.:i~ B(')('.?'C).'.>V:J ll.:ib~ odBfo 8(')3:)~ffi.) lloBcp.:if>~om.:i
cp.:i B(')mBo6of>om.:i cp.:i ll.:im6(')3:Jf>om.:i cp.:i :JoM:J3D ll.:i33M3:J~m.:i B(')ood'CJ~m.:i
(!?.'.> B(')l}.'.>B:Jm.'.> cp.:ioBcp.:if>~6:Jll m.:i360 B.:im6o, 3ocpM:JBcpoll ('.?B:JMmo m3llom.:i
ffi'CJ.'.>~om.:i 3b:J(!?30(!?.'.> B.:im 8(')3:)~ffi.) ll.:ijB::im.:i B.:imm.'.>, o.'.>6'CJo:Jf>(!?.'.>
6:Jf>oll.:iof>M,
4. (!?.'.> 0605.:i 600.:iMll.'.> M(')B.'.>6(')'bll, M.'.>m.'.> Bllo.:isll 13 B.:imm.:i Oi:J(')ll
'CJJ'C).'.>fooll360~0 OoO Bolio, cp.:i 14 ll'C)M30:J~ Oi:J(') llOJ'CJ(!?O~ll.:i jMollo~llm3ll

9. A omits: .30M3:)~0 OoO.

10. T adds: ll.:ibo~o.
11. The edition reads 56:J~oll.:i, but the form above, from T, makes better
sense.
12. Following T; A reads instead O(')f>.
13. Bll.:i0.:i3ll.:icp is seemingly a misprint in the edition; the form above is
from T.
14. A omits: cp.:i.
Passion efRomanos the Neomartyr (d. 780) 155

Son of God, who cried out and said with a great voice in the holy gospel
to those wishing to imitate him, "Learn from me, for I am kind and
humble in heart; 5 not from archangels or angels but from myself I teach
all things as God and Savior, and I lay down my soul by my own will." 6
3. And lest we leave anything out-he courageously resisted all the
snares of the enemy and his powers and his forceful attack armed with
armor of the cross. And so in this way he fulfilled the rest of the saying,
"which yields fruit in its time." 7 And then he said the following: "Is it
anything great for us, who will inherit the natural humility of our
earth, if for the salvation of our souls we humble ourselves with our
servants, for the king of the eternal kingdom, God, became humble for
the sake of our humility and lowliness and gave himself over to a horri-
ble death on a cross? But the one exalted with pride, who is called
Lucifer, 8 that is, the devil, who fell from the heights, will ultimately be
condemned eternally to the gloomy confinement of darkness because of
this. So also Adam, who became proud in his mind before the com-
mand of his creator, was expelled from paradise by a transgression of
delight on account of his pride. Nevertheless, through humility and
patience the blessed Joseph obtained a good name and made room for
the memory of purity. And Job also, that pillar of faith who struggled
much, became an example for all through humility and patience and
kindness. And likewise the admirable apostles and martyrs humbled
themselves so that God could observe all their deeds with his own eyes
and guide them by his hand." 9
4. The blessed Romanos wanted his end to be like theirs, and he
longed to die for Christ by the sword. And his wish was not in vain, for

5. Matt 11:29.
6. Cf.John 10:18.
7. Ps 1:3.
8. For 'b~.3(i).:, as Lucifer, see Peeters, "S. Romain," 404.
9. Or "his will."
156 Three Christian Martydoms

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15. T omits h0m6(Y)o!'>om0.

16. Peeters reports that T has a variant reading here, but it does not. The
manuscripts are identical at this point. This occurs frequently, and in subsequent
instances this is indicated by the shorthand "P-NV."
17. Here begins the second lacuna in T.
Passion efRomanos the Neomartyr (d. 780) 157

those who toil are customarily crowned by Christ. He was beloved in

the monastery by the good fathers because of his kindness, with which
he was radiant in humility and praiseworthy obedience, for he served
them all according to their wishes. And there was at the monastery of
the virgins, which we mentioned above, an abbess over them who was a
holy woman renowned throughout the whole land for her virtue, fast-
ing, and sanctity and was adorned with the grace of God, who was
called Anathousa. Those living in the land have proclaimed her won-
drous deeds. She loved St. Romanos with her soul, for God had previ-
ously told her what deeds he was to accomplish, and she taught him
intensely and prepared him, through the inward person of Christ, to
reject the corrupt outward person, for at the time he was forty years
old. Then the blessed lady sent the saint along with a certain elderly
saint to minister on behalf of the monastery and to a land adorned with
every virtue, to which they came-since they were in service and obedi-
ence-with complete deference for the sake of the growth and profit of
their souls.
5. Then the enemy of salvation and adversary of the saints troubled
the men and wanted to torment the beloved lady, and he led these righ-
teous men into despair. And he sent the thieving Saracens upon the
yoked servants of Christ, and they captured them and bound them up.
And these wicked wolves led the poor sheep of Christ away captive and
brought them to Babylon, that is Baghdad, to the Ishmaelite king, who
at that time was called Abu Jacfar Abdallah (al-Man~u.r, r. 754-75).
Then he ordered that they should be put in chains and thrown in prison.
After a few days the old man departed this life in good senectitude and
with a departure that was pleasant and grateful for having attained the
things of God. And he passed on to the tranquil harbor and eternal
resting place and offered God the sheaf of his labor. Nevertheless the
blessed Romanos, when he was left alone by this revered friend, was
158 Three Christian Martydoms

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18. Here ends the second lacuna in T.

19. Instead of 0.:i6'b(i').:ib3om.:,b.:, 008.:,3(')am.:i in the edition. I thank the
reader for the press for suggestion this correction ..
Passion efRomanos the Neomartyr (d. 780) 159

highly distraught because of the departure of the helper and comforter

who had been captive with him, and this weighed on him more than
any other burden. And it was very distressing for him to be among
wicked people, and the old man's departure added a second captivity for
him. And in all this he thankfully received from God the confinement
of prison, but he prayed to Christ to send him a comforter, for the cap-
tivity was very difficult, the grief of martyrdom 10 was incomprehensible,
and it was hard to be among the wicked and unbelieving. And the pri-
vation was even greater on account of bodily necessities, without which
it was not possible to remain alive.
6. And the holy one was in great anguish. Then Christ sent him a
comforter in place of the one who had died, for there were two monks
beloved by God, of whom one was called John and the other Symeon.
And they were Byzantineu in origin, and both had been ordained dea-
cons, for John was a deacon of Hagia Sophia, and both loved the monas-
tic life and the abandonment of worldly cares. And they went forth from
the imperial city of Byzantium and abandoned the glory and honor of
the world and chose to follow the narrow way, which leads to perfection
beyond joy. And when they reached the region of the gate of Seleucia,
which is called Phrygia, 12 there they took up the good and light yoke of
Christ. They put on the monastic habit and learned the monastic life
from those who truly knew it, and they were nourished by the words of
the gospel. And perfection and excellence were placed in their heart; as
the prophet says, "ascent he placed in their heart." 13 Nevertheless they
forgot what was behind their virtues and passed on to what was ahead,
as the apostle says. 14
7. This was when Constantine the iconoclast had seized power, the
enemy of the true faith who had been persuaded and converted by a
Jewish mindset, and he brought war and persecution upon the monks

10. It is difficult to translate this phrase, especially the word 8.'.>(i\'.y~M(')l'>.'.>n.

Unfortunately T is not available for comparison. Perhaps he was lamenting the
old man's martyrdom.
11. I.e., from Constantinople.
12. Literally "Phargani," although Peeters is probably right that this is a cor-
ruption of Phrygia; see Peeters, "S. Romain," 395.
13. Ps 83:6.
14. Cf. Phil 3:13.
160 Three Christian Martydoms

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20. T: \j:JMO.
21. Correcting a likely a misprint in the edition. The form above is from T.
22. Edition corrected according to T for a more standard spelling.
23. P-NV.
24. Edition corrected according to T; presumably the m in the edition is a
misprint.
25. Edition corrected according to T for a more standard spelling.
26. Edition corrected according to T for a more standard spelling.
Passion efRomanos the Neomartyr (d. 780) 161

with evil intent. He ordered the expulsion and destruction of the holy
images and the burning with fire of the image of our Lord, the saving
Word of God, and of our Lady the holy Theotokos, and of all the saints.
When the holy, orthodox, and upright fathers were serving the order 15
and strength of the church and were setting up images of the saints in
them for the commemoration of their good deeds and on account of
their struggles, if someone honored and venerated them, the emperor
and his mistaken associates called them idolaters.
This was something very foolish and mistaken, which was neither
worthy in God's sight nor did it excuse the other things. 16 He was force-
fully urging all to go and watch diabolical hippodromes, theaters, hor-
rible spectacles, and games. And he ordered that his own disgraced
image should be venerated and honored in every place, and those who
tried to prevent this 17 he sentenced to be tortured. Yet he dishonored
and insulted images of the king of kings and of his mother, 18 and of the
apostles and martyrs and all the saints. He sentenced those who hon-
ored them to torture, for he cut off their limbs and cut out their eyes
and sent them into exile and threw them into the sea and killed many
with the sword. And so he did not honor Christ God, who gave him the
honor of being emperor, so much as he honored himself, who was not
worthy of the honor of being emperor. And many who desired earthly
praise and the simple and the ignorant converted, and some were forced
and could not withstand the fear of torture, and many feeble were per-
suaded by him. Nevertheless the monks and holy bishops, who were zeal-
ous for the divine scriptures and spiritual learning and were free from
the snares of the devil and the bonds of human servitude, resisted and
boldly spoke out against his error. Consequently he brought a forceful
campaign and vicious persecution against them as if against barbarian

15. \)Q(v) is an odd form here. We follow Peeters, who seemingly adopts the
reading \Jab instead (which he translates "ritus"). The slight variant from T does
not clarify matters much at all.
16. This is a difficult passage, the meaning of which we have done our best
to render above.
17. Or possibly "refused to do this."
18. Or possibly "of the one who begot him," but since images of the Father
are generally proscribed, one would imagine that the "parent" in question here
is his mother, particularly since she was just mentioned above.
162 Three Christian Martydoms

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9. W.'.> 3om.'.>MG.'.> 8(')3ow(')wob 02io60 2)'b.'.>b.'.> 8.'.>b 6l:l~0(')5ob.'.>b.'.> \J.'.>M8(')bW.'.>
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boot13ob 2>05.'.>W 8.'.>m.'.> 2)0(')M2)o 8m.'.>3.'.>M8.'.>6 b.'.>6m.'.>m3b 1)8ow.'.>m.'.>. W.'.> JOM3om
Passion of Romanos the Neomartyr (d. 780) 163

warriors, he who was himself truly barbarous in his mind. And many
holy bishops and fathers pleasing to God were exiled to the far parts of
the earth. And many of them, as we said, were slain through torture,
and many were forcefully stripped of the monastic habit, and having
returned to the world like laymen they married through fear and dread
of the emperor and of death. And this servant of the devil committed
many and innumerable evils, even killing the patriarch of Constan-
tinople, a holy and God-fearing man who was named Constantine
(d. 766).
8. And these holy monks, whom we mentioned above, John and
Symeon, were forced by such trouble and difficulty to go forth from the
realm of the deluded emperor Constantine, and they fled to the east.
And they reached a Saracen fortress and took an oath from them and
entered in among them. Nevertheless those who gave the oath deceived
them, and they captured them and put them in prison and wanted to
send them to Syria. And when this happened, some of the Saracen men
entered the Greek lands to plunder. There they captured a certain
prince of the emperor, although he was alone, because he had come
forth from the fortress to see the cornfields, and they found him and
captured him. His name was George, and they led him to their own
fortress at sword point. And they wanted to send him to their king, the
Amir al-Mu"minin [the Commander of the Believers], and they were
seeking to have themselves promoted, since they had done a great deed
before their king. Then they brought along the monks, and they clothed
them on part of their clothing with the white clothing of laypeople. And
they wrote to the Amir al-Mu"minin, "We entered the Greek lands and
plundered many lands and peoples, and on account of this mighty act,
we have sent to your majesty a nobleman and his scribe and his adviser."
And they sent this letter and the nobleman and the two monks with
him. ·
9. And as they went along the way of captivity, there arose among
them a conversation regarding the commemoration 19 of holy icons.
Then the nobleman George began to offer a discourse on holy icons.

19. The meaning .3bo6ol)ob:im3b is not entirely clear, and it literally means
"concerning the memory or mention." Peeters also notes that this section is diffi-
cult to translate in general, even though the gist of what it describes is fairly
clear.
164 Three Christian Martydoms

b:ibo~ll-wol'lw:i 8:im (Q.'.> M('}8:)~5o .'.>(QO(Q:Jl'l(Q:J5 8:im J:JM.3m 8b:ib~fo(Q, (Q.'.>

l'l:J3M:J~~om:i 2J05:Jl'>Om.) (Q.'.> 8~:J<;QM:Jl':IOm.) oo:iv~bol'lw:i 8:im (Q.'.> .'.>2J05:Jl':l<;Q.'.>
8('}3:J~b:i, M('}Bo~o vofo:i\!?~Wo:Jl'lob l'>Md:i5o5:ib:i J('}b6:i56o5o 28 Bo?Job:ib:i
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8:imo :i8oM:i 8~85b:i, :iM:iBow l'>Md:ifo 'o:J8:J5:Jl':l:i 8:imo b:i.38M('}l'lo~ob:i. 36 00('}3:i

28. T omits J('}b6:i56o5:J.

29. P-NV.
30. Edition corrected according to better reading in T.
31. Treads here b('}~('} ~Jom~MO 02JO .)M.) b('}~('} m~ b:iMv8~6('}3:)l'l.'.><;Q
:iM:i 8('}ode3:i.
32. T adds here 8('}3~b:i.
33. T: 5:il'lo~('}fo(Q.
34. P-NV.
35. T adds 8:imo.
36. T adds here w:i 3om:iMe3:i 00083:i55ob 0 0060 b:i.38M('}l'lo~oW·
Passion efRomanos the Neomartyr (d. 780) 165

And he called them idols and those who praise them idolaters. And he
harassed them with myriad obscenities and rebukes and reviled all
those who opposed the emperor Constantine's decree, for this man was
maleficent and full of pride and wickedness. Nevertheless the holy
fathers, as was fitting for men beloved by God, humbly taught him
wisely and with kind words, so that they converted him from impiety
and heresy, and he changed his viewpoint and professed the rule of the
orthodox faith and was brought to the apostolic church by the holy
fathers. And they brought forth many apostolic words of testimony from
the holy books and the sayings of the teachers. Yet this wretched one, if
perhaps not at the moment when he converted to the faith, nevertheless
showed wickedness and evil with all of his might. He fought them
scornfully and furiously with hateful words, and if somehow it were pos-
sible, he was urgently longing for their death, as enemies of the emperor,
if he were not bound by his hands and feet, for he was restrained from
doing any evil. And he was watched by guards and could not fulfill his
evil wish.
10. And when they reached Baghdad, they were led to an official of
the Amir al-Mu 0 minin, who was named Rabi. 20 And when he learned
their story and was deliberating about them, they cried out with a loud
voice and said: "We are monks, and we have come from our land with
an oath, and no one has taken us captive. Nevertheless, those who gave
us the oath lied to us and sent us here as laymen." And they showed
them their long beards and the monastic clothing that they wore
beneath to confirm their story, for it was the custom of laymen to shave
their beards closely. And once the official knew this, that those who sent
them had lied about them, he no longer made their matter known to
the Amir al-Mu 0 minin but ordered their confinement in prison. Therein

20. This figure is well attested in Islamic sources as a court official of

al-Man~iir; see Peeters, "S. Romain," 396.
166 Three Christian Martydoms

8~6 oofo \78ocg0 M(')806(')'b 8(')fon ~3mob0n, cg0 ::Jb::J \Jofonb\J0M 8<36(')!'l::J(!'.'.'806
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0f\MCQO(!'.'.'ITT0 UOJ~CQO(!'.'.'OU00)0 0M0 0080006(')1} Bo !')(')(>)(')60U0!')06, M08om~ 006

37. <3b(')8(!?::]!'l(')CQ::JU in the edition is a typo for <3b(')6(!?::J!'l(')(!?::Jb, as T con-

firms.
38. P-NV.
39. 0M0: T: 0M0n cg0.
40. T: omit.
41. T adds: cg0 ~(30(!'.'.'(')::J!'l0b0.
42. T: omit
43. 0M<30~0 O::J::JM0<3b0 added from T.
Passion efRomanos the Neomartyr (d. 780) 167

was found St. Romanos the servant of God, and as before the wise
Christ God sent him two monks holy in their hearts and perfect in
faith. And when he saw them and conferred with them he rejoiced
greatly and thanked Christ God, who did not lead him into despair
after the departure of his companion monk, but sent him a pair of com-
forters in his place.
11. When he saw them, he honored them as fathers and waited on
them and saw to their comfort in everything that he was able. And
these three were comforting each other. They were living with one will,
one soul, and one mind in God, and their one rule was always the ser-
vice of the living God. And in prison they lived joyfully and thankfully
as if they were in the bridal chamber. And they made a small taberna-
cle there for themselves, so that they could separate themselves from
the uproar and delights of the throng that was in there, for the throng
of evildoers and wicked men in there was numerous. And in there also
was held George, the prince of the Greeks, whom we previously men-
tioned. There the holy fathers were alone in the tabernacle as in a
church of God, for they were temples of the Holy Spirit,2 1 with prayer
and fasting and singing the psalms at all times. And they had an insa-
tiable desire for the words of the scriptures and pleasing God, and they
sang to him and said, "Sweet are your words in my throat, 0 Lord,
more than honey in my mouth." 22 And they did not cease rejoicing and
praising God in this confinement, for they were saying, "The Lord's is
the earth and its fullness, the world and all who live in it." 23 Nor [did
they cease on account of] their being counted among the thieves, for
they sang and said, "For the sake of your name, 0 Lord, for even though
we walk in the midst of death's shadow, I will not fear evil, for you the

21. Cf. 1 Cor 6: 19.

22. Ps 118:103 (119:103).
23. Ps 23:1 (24:1).
168 Three Christian Martydoms

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R0Bob.:im3b, Bo 3.:iM O<'lMob 8.:imb.:i w.:i :JbMl'im .:ibv.:i3.:i vaow.:ib.:i clofo b.:ib.'.lM:J5.:ib.:i
w.:i mo'CJ.:i: 01:1306om md'CJ:J6 B<'ldj~:J5j~ 48 EJ<'l3:J~m.:i0.:i6 b.:ibo~ob.:i
Roaob.:im3b, 6:J6.'.lM OEJj6:Jm mdj:J6 M.'.lt.J.'.l8b oW:J36owo6 w.:i o8'CJ:JWMOW:J6 w.:i
o.'.l6mdj.'.l6 b.:ibo~o mdj:J60 5<'lM<'l6.'.lW, oOb.'.lM<'lW:J6 w.:i abo.'.lMj~ OEJj:J60m,
M.'.lB:Jmj b.:ib1:1owo~o mdj:J60 wow OEJ<'lU e3.:im.:i clofo. a.:ioo6 6:J6.'.lMm.'.l a.:im
3:JM m.:i3b ow3.:i :Jbo3om.:iM 0.:i6 0:J5.:i, Bo:JMB.:i6 00B.:i38.:i6 B<'lcljM6:JB.:i6 w.:i
vofo.:i~awo<'l88.:i6 a('}~3.:ivom.:i8.:i6, 3om.:iM8(3.'.l obo3om.:iMb.:i .:iwoo~b.:i
b.:iBJ3WM:J5:J~b.:i, 5<'lM<'l6ob8<'ld8owm.:i w.:i (3<'lW30~m.:ib.:i, 5Mv1:1063ow.:i
b.:im6<'l:J5.'.lo w.:i ~3mob ab.:ibjM:J5.'.lo w.:i Offi.'.l'C:JoW<'l o'CJ~b.:i oO<'lMoO
am.:i3Mob.:ib.:i, M<'lB:J~O OEJ<'l 3jM3:JMO J:JffiO~O .:i~BbMj~:J5:J~O 6o5ob.:i
aobob.:i, 49 M.'.lm.'.l O:J.'.lVjb:J5wob w.:i .'.l~.'.l0'2J<'lffi:J5W:JU vaow.:im.:i a.:im w.:i ~oMbm.:i
a.:ia.:im.:i w.:i .'.l~.'.l'bM'bo6fo a.:im 'bow.:i EJ<'l3:J~6o OoO 5:JMd:J66o, M<'l8:J~6o
3EJM<'l5o~ 01:136:Jb B.:ib clofo w.:i :J68<'lW:Jb B.:im, 3om.:iMB:JW :Jb:J 8<'lfo'b<'l66o

44. T adds: .:i6j B.:ib3~8.:i6. Peeters indicates that T adds "nuditas," but
a.:ib3~a.:i6 is better translated "sword."
45. P-NV.
46. Correcting the edition according to T: A has owow:J5<'lw[o]b.
47. The missing .:i added in the edition is visible in T.
48. B.:idj~:J5j~ in the edition is a typo, as confirmed by T as well as the
gospel text.
49. P-NV.
Passion efRomanos the Neomartyr (d. 780) 169

Lord are with me." 24 They also recalled the words of the apostle: "Who
will separate us from the love of Christ? Will hardship or distress, or
persecution or famine?" 25 But they rejoiced greatly on account of this
and thanked God, for they had been made to share in the sufferings of
Christ, 26 as it is written about him, "he was counted among thieves." 27
And they had hope that they would be members of his kingdom, and
they were saying, "If we suffer with him, we will be glorified with him." 28
12. Then all those imprisoned were thoroughly amazed, believers
and unbelievers, by their persistence in prayer, so that because of them
God was glorified and praised. And through them was fulfilled the say-
ing of the Lord, "Let your light so shine before people, so that they will
see your good works and give glory to your Father who is in heaven." 29
And they had always before their eyes Christ, who filled their hearts
with joy and gladness and who said, "I say this to you, where then two
or three are gathered in my name, I am among them." 30 Thus he taught
in the holy gospel and said, "You will be hated by all because of my
name; blessed are you when people persecute you and revile you, and
they will defame you; rejoice and be glad, for your reward is great in
heaven." 31 Then the enemy, the jealous devil and the opponent of those
who toil, could not bear such an example from the blessed ones, because
in such a dwelling place, among evildoers and sinners, they shone forth
kindness and devotion. And he cast into the heart of George the prince,
who was a fitting vessel filled with his will, that he should trouble and
disturb the holy and worthy fathers. And he incited all the Greeks who
were imprisoned there and said to them, "These monks are enemies of

24. Ps 22:4 (23:4).

25. Rom 8:35.
26. Cf. I Pet 4: 13.
27. Luke 22:37; cf. Isa 53:12.
28. Rom 8: 17.
29. Matt 5:16.
30. Matt 18:19-20.
31. Matt 5:11-12; Luke 6:22-23.
170 Three Christian Martydoms

6ooM6o .:,eryo.:,6 6o'2Job.:, R'.'.'.Jo6ob.:,6o, cp.:, b.:,bo~-cpo!'lcp.:, 6.:,m b.:,oob 6b.:,b'.'.'.JM.'.><J;>

<J;>.'.> JOM3m 6b.'.>b'.'.'.)M.'.><J;>. M.'.>6om'.'.'.J obery('J b.:,bo~-wo!'lcp.:,50 '.'.'.)O'X,'.'.'.)~(')Q O!')O 6o'23rJ
J(')bo.:,60060 <J;>.'.> .'.>MV6'.'.'.J6o!'lcp.:, l:)(')3o~m.'.> 6cp.:,!')o(')6m.:, <J;>.'.> '.'.'.)60(3.'.>Mm.'.>, M.)ffi,)
bd'.'.'.)~(')!'lcpo6 6.:,m, 3om.'.>M(3.'.> JOM3m 6b.:,b'.'.'.)Mm.'.>, cp.:, bcpo36ocpo6 cp.:,
3l:J'.'.'.JO<J;>MO<J;>06, 51 <J;).'.> .:,6ob.'.>o.'.>6(') oodMv'.'.'.J6o!'l'.'.'.J~ Ol:J36ob <J;>.'.> Oo3o6o!'l(')cpob 6.:,m
6ooM l:J(')30~6o Jomo~.:,cp 6b.:,b'.'.'.JM6o cp.:, ~3mob 6(')l:J3.'.>M6o cp.:, '.'.'.J'23M(')b~.:,,
M(')6o~m.:, .:,~OMRo.:, e3b(')3MO!'l.'.>a .:,6 0o~(')bo!'>Mo30 cp.:, ooo6(')b.:, v6ocp.:,a bdo6.:,a
6(')fo'b(')6o!'lob.:,a, l:J(')3~.:,cp30 52 30M oo6a~o!'lo~ Ol:J(') 6o'BrJ b6ofow .:,6!'l.:,3b.:,e3.:,
6.:,mb.:, cp.:, b.:,bo~ '.'.'.J.'3bo6o!'lo~ 3l:J(')'2JW.'.> Joo6.:,eryo 0 .:,w b.:,,'3bo6o!'lo~m.:, 6.:,m,
M(')6o~o Joo6.'.>MOQ.'.><J;> ,)Cry,) ~oMb 6(').'3bo6o!'l.:,cp '.'.'.Jo'.'.'.)6'.'.'.JMO!'l.'.>b.'.> 53 6.:,mb.'.>.
ery.:,6om'.'.'.J obMC'Jm bcpo36ocp.:, cp.:, 6(')3bM3ocp.:, l:)(')3~om.:, b.:,o.:,6x.3o~om.:,
v6ocp.:,m.:, <J;).'.> '.'.'.)!'>OV(')ffi,) J.'.>(3ffi.'.> <J;).'.> oo.'.>!'l(')Mofo J.'.>(360 '.'.'.Jo'.'.'.J6'.'.'.)M6o <J;>.'.> '.'.'.JGo!'l6o, 54
M.'.>m.'.> l:J(')3o~m.:, .'.><J;)!')O~m.:, 3o'.'.'.Jo6cpo6 <J;).'.> 6(')3bM3ocpo6 6.:,m 55 <J;).'.> fo6om'.'.'.J
060!'>.:, 6.:,b cp.:,56 o'.'.'.J~b O<J;>!')Ofo, M.'.>m.'.>6(3.'.> l:J(')30~.'.>W3057 .'.>J(')(3.'.> <J;).'.> .'.>bVl:J3W.'.>
bdo6.:,a 6(')fo'b(')6o!'lob.:,a. <J;).'.> ,)Cry,) '.'.'.JVl:J(')<J;).'.> obo ~3mob.:, 6!'>Md(')~6.:,6 6.:,6,
3om.'.>M6ow obo bdo6.:,a 0(')3.:,60 fom~ob-6e306o~ob.:,a .'.>Mb, 58 <J;).'.> M(')6o~o
6ob.:, 6ooM .'.>Mb, 6ooM .'.>Mb O!')O 0(')3.'.>60 fom~ob-6e306o~ob.'.>a.
13. cp.:, Jomo~ .:,eryb, ery.:,m.:, 6(')3.:,.'3bo6(')m b.:,d6o foa6o 3oM30~ l:)(')'230~0,
oob.'.>Ql:J'.'.'.JO!'lo~o '.'.'.Jo'.'.'.J6'.'.'.JMO!'l.:,b.:, 6o'2Job.:,b.:,. M.'.>60m'.'.'.J Ol:J(') (')<J;)Ob6o OMmo 30660
6.:,6.:,m 6m.:,3.:,Mo, M(')6o~ .:,eryb 3.'.>QMO.'.>do v6ocpb.:, d.:,~.:,db.:, 'bocp.:,
oC'JM'.'.'.Jb.:,~o6ob.:,, 59 M(')6o~6.:,6 ooo3l:JM.'.> 6(')6.:,'b(')6o 30660 G(')<J;>3.:,b.:, oofo, cp.:,
060!'>.:, 6.'.>6X,3.'.>a 6obo cp.:, 0 .:,6dodo!'l.:,a 6obo l:J(')3o~m.:, \Jofooo, ery.:,m.:,6e3.:,
6(').'.>l:Jo3fo 6.:,b l:)(')30~o 60 o 0o d.:,~.:,do. 6.:,006 030<J;>M6ob 6obm3b 61ry.:,3.:,~60 61
6o 0(')!').:,ery6o 6ob6o, ery.:,m.:, .:,ery.:, 0 .:,6.:,e3b.:,cp(')b b.:,d6C'J 6(')fo'b(')6ob.:,a 6ob, b(')~(')
6.:,6 30WMO!'lob.:, 6.:,mobm3b .)M.) '.'.'.)l:J(') 6.:,b M(')6o~o Oo'.'.'.J~o!'l(')<J;).'.> 6obm3b.

50. b.:,bo~-'bcpo!'lcp.:, corrected to the more standard reading m T;

b.:,bo~b-cpo!'lcp.:, changed to the form in T.
51. P-NV.
52. l:)(')30~m.'.>30 in the edition corrected to form from T.
53. Edition corrected to the more standard spelling from T.
54. Correcting '.'.'.JG066o, which is a typo in the edition, according to T.
55. P-NV.
56. Added from T.
57. l:)(')30~.:,m30 in the edition is probably a typo; correction is from T.
58. P-NV.
59. Correct endings given as they appear in T.
60. Grammatically correct form from T.
61. P-NV.
Passion efRomanos the Neomartyr (d. 780) 171

your emperor" and called them icon worshippers and idolaters. For so
the infidel emperor Constantine called them, and he tried to persuade
all the commoners and unlearned to despise, persecute, and reproach
them as idolaters. Because of this all those who were reverent worship-
pers and were beloved by God were terrified and tormented by them,
especially those who had chosen the angelic life and put on the holy
monastic schema. The emperor was completely unable to hear their
story, 32 and he made unmentionable the names of those who were truly
worthy of mention, this one who is truly unworthy of mention for his
foolishness; for thus he was persecuting and massacring the saints and
innocent people with every kind of torment, and he led the simple and
ignorant people into error so that in every place they beat and massa-
cred them, and he desired and had set his heart on eradicating and
destroying the monastic schema completely. And this opponent of God
did not know that this schema is from John the Baptist, and whoever is
its enemy is the enemy of John the Baptist.
13. And it is useful that we mention another incident that happened
previously that was befitting the emperor's stupidity. There was then a
certain patriarch who was patriarch of the holy city of Jerusalem, who
caught a certain monk in sin. And he wanted to punish him and pub-
licly reprimand him in front of everyone, so that the entire city would
defame him. Then many of his friends interceded on his behalf, so that
the monk's affair would not become public. And on account of their
request, he did not do to him what he originally intended, but he

32. The meaning of this passage is unclear.

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Passion efRomanos the Neomartyr (d. 780) 173

stripped him of the monk's schema and sent him away. And he brought
the schema and monk's cowl and put them on a pig and ordered that
they should carry it throughout the city of Jerusalem. Then because of
this, the beloved friend of Christ, John the Baptist, became quite infu-
riated, and immediately he appeared to the patriarch and said to him:
"Because of the people's intercessions you have consideration for this
man, but my schema you have insulted and made a spectacle. Therefore
I will accuse you on that day and in the place of Christ's judgment."
Then the patriarch shook with fear and wanted to satisfy St. John the
Baptist. And so he built for him a very marvelous and beautiful church
and decorated it with every adornment and pied for forgiveness for his
sin. But St.John the Baptist, the chastiser, 33 did not look upon him but
said to him, "Believe me, Patriarch, for there is no forgiveness for you
when I stand against you before the judgment of Christ the judge." The
emperor set his heart to destroy this schema that imitates the angels,
but Providence would not allow it except for a short time in order to test
[his] laborers and servants and to reveal the elect. Now let us return to
the things that we previously discussed; although we have spoken about
things that needed to be said before this, we will leave it on account of
what we will say.
14. And so the enemy of truth and the opponent of the laborers [of
Christ] could not bear the uncorrupted character of the holy fathers,
even more in such a place, as we said before, and he was striving to
have them removed from this life through the prince, George. For
although the envious one had them driven out from their monastery
through their hatred, not only when he opposed their purity and labor,
but he strengthened and armed their enemies against them even more, 34

33. Literally the "one who beats or hits"; the word is absent from T.
34. This passage is difficult to translate; the syntax is irregular.
174 Three Christian Martydoms

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l38ow060 79 OoO b[l(!?ffi0006 80mm0. 80006 008(Y)F\6wob b0MJ06(Y)'t>60 j(3b(Y)60
b0M\J8j6(Y)o!'lom0 j8X(Y)l'l[Jb 80mb0, (v}(Y)8[!(!?6o 30(")6o!'lwob m03m0 80mm0
jMob6006ow w0 .30603-be3ob bjo80b0 8(Y)fo't>(Y)6o!'lob0b0, jez3M(Y)b 80mb0,

75. Added from T.

76. T: 8(")8j0bb0 m3bb b0M306(Y)'t>b0.
77. Added from T.
78. Text is from T, which is better than A: 8(Y)J(!'.'30W 8080m0m3b
m3bb0 006 60(!'.'030Mm0 80m oofo.
79. P-NV.
Passion efRomanos the Neomartyr (d. 780) 175

and he was weakened and overcome by them even more and settled into
disgrace. For he persuaded George the prince and all the Greeks who
were in the prison-and very many were there, soldiers and laypeople-
to kill the holy fathers. For they all were sick with the illness of icono-
clasm and had been in this error for a long time. And they advocated
wrongful punishment and opposition to religious observance and sharp-
ened their tongues against them with rage and fury. And they viewed
them as idolaters for their veneration of images of the Savior and his
saints, and therefore they were preparing to do evil against the servants
of Christ, with encouragement from George the prince-for they saw
him as an elder35-to kill the fathers, as we said.
15. But the one who eternally protects his servants did not allow
them to do evil against them at that time. For there was with them in
prison a certain young Saracen who knew the Greek language. When
he heard this plot to do evil against the monks, he made the matter
known to his Saracen friends, for there were powerful and prominent
men imprisoned in there, and many of them were Saracens. When they
heard this from the young man, they were amazed at their audacity
and idiocy. And they said to the young man that he should watch them,
and when they wanted to realize their evil plan regarding the fathers,
he should let them know. And thus the young man did. When he saw
them preparing to kill the fathers in their own tabernacle, the young
man cried out with a loud voice and made it known to his friends. And
they quickly came upon them, and among them were many Christians,
Syrians, and Franks, and with sticks and stones and other weapons they
delivered the holy men from their hands. And so the Saracens, foreign
in their faith, seemed to be better than those who considered them-
selves Christians, and they showed more reverence for the monastic

35. Or possibly "a priest" from the Greek.

176 Three Christian Martydoms

(Y)(')ao~6o b0o<'l6000~ Ol:J36ob 8<'l~'j0VDW· (Y)08om'j 'jVl:JOb o(')(Y)(')6806 'b0(Y)o

bo'9801;2ob00 80 (20 <j61;20 b0(Y)306<'l'bm0 80m o(')(Y)(')60b l:J<'l?300 oo(Y)do6m00 80m
'jJ()O>'j(Y)0)0Q. <'l3J'j()O><j8(30 0(Y)0 Sob00l:J(Y)<'loO~()O) 8m030(Y)o OoO 0(Y)0 Ol:J<'l
j(Y)ob6006l'J81 1;20 b0boo(Y) 1;20 8(Y)03~om0 3DW(Y)Doom0 1;20 0~mj<j8om0
(200'9l:Jfo(Y)0 0?3<'lO>O OoO 800> 'btJ(20 82 0~d(Y)'j~O.
16. b<'l~<'l Ol:J<'l 30680 8<'lb'j(3()0'j~O ?3(Y)o01;2 8<'l(Y)'98<j6() 1;20 ~3mob
8<'ll:J30(Y)l'J j0~0jb 80b oofo. obo 38b0b'j(Y)()0(20 '9801;20m0 80m 80800>0
b00l:J(Y)<'loo~ob0 80b oofo (20 006<jb306001;20 80m l:J<'l3~00)0 8<'l'9(Y)0?3()000>0.
80006 3om0(Y)e30 obo~fo 00060 0?3<'lmb0 80b (20 8'9<jb0(Y)oo0b0 oofo, 83 (Y)(')ao~o
000Smb3tJ3<'l(20 80m w~omo W~DW, <jb06<'lm0 80m 0 06 0060000 1;20
O()'j(Y)0e3boo00 (20 boj0(2'j~O l:J<'l3tJ~b0 tJ08b0, 8<'l301;20 Sob00l:J(Y)<'loO~()O)
8m03(Y)ob0 Sob 8(Y)03~om0 j(Y)m08om0 1;20 3DW(Y)Doom0 0(Y)'98<jfo, (Y)0m0
8obe36ob 84 8<'lfo'b<'l66o OoO, (20 (Y)(')ao~b0 ij08b0 bmb<'l36ob, 85 80ol:J3066ob Sob
'90600() (20 'jJ'j()O>'j ()b() 0(Y)0 l:J<'lb, 0>030 8<'l()J3()0><'lb 80b. 86 80006 '90(Y)Ol:J306fo
0 0060 b0l:J<'l?3~01;2 m3b0 1;20 006<jb03'jm(Y)0 80m b0b~o m3b0006 1;20 O()Ol:J306fo
00060 80b oofo (Y)0m0 8<'loe30~<'l6 80m ~3mob 8b0b'j(Y)tJ001;2, <j00001;2 1;20
'j0?3<'lm30~01;2 ~<'le33ob0m3b 1;20 3DW(Y)Doob0 fl<jtJ'j~tJoob0oo(Y) 1;20 '9ofo
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1;20 '9801;20m0 DJ~obo0m0 80301;2<'loom 1;20e33ob0m3b.
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8<'lfo'b<'l66o, (Y)(')ao~6o '90(Y)8<'ltJ6l:J'jtJ66ob 330(Y)<'lbom, b0860 800>00660
Ol:J<j6()b 08<'l(Y)83D~6o (20 (')(Y)6o bb3m 0(2o0~00). (20 obo6o Do'jb<'l(Y)00 Dl:J36ob
330(Y)<'lbb J<'lb6066060 ao<Bob0 <jb06<'lb0 (20 3om0(Y)e30 800l:J3066ob 00060
00oo~<'lfow, (Y)(')a 8~ 0(Y)b 00~1;201;20, oool:Js066ob 0 0060 b00l:J(Y)<'loo~ow,
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8<'l:ibo6oo<j~806 .3060<'lb06806 (Y)0ij08b 800~(') b0.'j80(Y)o .3l:J(Y)<'lo0~0)0 80mm3b,
0<'l36fo 00060 b00l:J(Y)<'loo~ob0. 80b oofo (20 obo6oe30 8<'lo0>b<'l3fo87

80. P-NV.
81. P-NV.
82. P-NV.
83. P-NV.
84. Corrected from T.
85. Form is from T, which seems more correct.
86. Added from T.
87. Here we follow T instead of A: 8<'lobbfo.
Passion efRomanos the Neomartyr (d. 780) 177

schema than those who thought of themselves as servants. For the evil
one knows to fear sanctity. And the Saracens wanted to do evil to the
wicked Greeks. Even if the chief warden was not a Christian and benevo-
lent, 36 with many pleas and promises he quieted the uproar that had
erupted among them.
16. Nevertheless there was in this city a certain old man who was
very faithful and devout. He ministered to the holy fathers in the prison
and saw to their needs with all haste. Then when he saw them in this
uproar and anguish, which met them from day to day, the abuse and
contempt and danger from the iconoclasts at every moment, he went to
the chief warden with many bribes and persuaded him with pleas to
hand over the monks to him, at which time he asked that they be
brought before him, and if he would not do this, then he should cut off
his head. Then he took them away to his dwelling place and assigned
them their own dwelling place. And he brought them there so that they
would have time to worship without fear and undisturbed in prayer and
supplication according to their custom. And he provided them gener-
ously with every need and bodily comfort and asked them to pray for
peaceful protection for him, for all Christians, and for the holy church.
17. And while they were there, the king of the Saracens, the Amir
al-Mu 0 minin, died, and his son, who was named Mahdi (r. 775-85),
took the throne after him. And in the first year of his reign, five other
monks were brought to him, who had been taken captive in Cyprus.
Three of them were from Amorium, and the other two from other
places. They had been exiled to Cyprus during the reign of Constantine
the iconoclast. And when they were led to Babylon, which is Baghdad,
they were taken to prison, which we mentioned above. And again the
old man, who is worthily well remembered, when he brought necessities
for the sake of the prisoners, he found them in prison. And he asked for

36. The first part of this sentence is difficult, and I have done my best to
translate it into idiomatic English.
178 Three Christian Martydoms

Soll.:i..3!:JM<'l()O~om Sm.:i3Moll.:i Sollo.'.>5 w.:i \5.'.>MO!:J3.'.>6fo m3ll.:i 3.:i5.:iw. w.:i OOJMO()fo

ollo5o OMm.:iw w.:i ..30M30~60 S.:iS.:i5o w.:i Moob3 S.:imo odSfo M3.:i. S.:ioo5 O!:J36oll
!:J<'l30~5o OoO ~<'lG3.'.>ll.'.> oofo w.:i ~3moll Sll.:ibjMO().'.>ll.'.> ~.:is~ w.:i w~~ w.:i
!:J<'l30~5o dMolloo.:i5o5o, M<'lSo~5o o!:J36oll S.:ill .:iw 0o~ll.:i .:iwowol)woll w.:i
JS.:iw~('l()woll ~SoMmll.'.>. w.:i ()M\5!:Jo63ow.:i S.:im O<'lMOll S<'lfoo ~3moll.:io
l5Sow.:io M<'lS.'.>5<'l'b, 300>.'.>MG.'.> S'b~ o.'.>5S.:ifom~o()o~o O<'lMOll 3.:iMllJj~.'.>3m.:i
lloSw.:il)~om, JSll.:ibjMOl)W.:i S.:im !:J<'l30~m.:i w.:i ollM~m .:i~.:illMj~Ol)W.:i
l)(Y)d.:i5ol).:ill.:i Sjll5o~oll.:ill.:i, M<'lSo~ OoO mdj.'.> l5Sow.:ill.:i oofo ll.:ib.:i(Y)ol).:ill.:i:
3om.:iMSow M<'lSo~ll.'.> o5ol)('lll mdjo5 O<'lMOll wow !:J<'l'n.'.>O, O!:J<'lll OoO md305w.:i
Sll.:ibjM,
18 . .'.>M.:iSow Jj.'.>~.:iw-o.:i S<'ldj~~ OoO ~3moll Sll.:ibjMO>.'.> w.:i m.:i30 OoO
()('l(Y)('loOll.'.> soo.:i..3oll.:io OOOOjM3.'.> S.:im w.:i SOM m.:i3ll ow3.:i bo~3.:iw
ll.:im5<'l0().'.>0).'.> 88 Soll S.'.>Mm~oll.'.>m.'.> w.:i doos.:ill Sollll.:i llj~OOM.'.>W j50\5<'l305om
w.:i Jj.'.>~.'.>W oooJjM.'.> 5Md<'l~.'.>W Soll.:i SoS.:iMm w.:i jmb.:iM.:i S.:ill SmbMo5~o
SO<'lM~, .'.>M.'.>SOW j'nM<'lll om.:i3.'.>MW.'.> o0o SmbM05~ll.:i S.:ill, M<'lSO~OG.'.> dSfo.
b<'l~<'l l5Sow.:io OoO o3Mo36om.'.> S.'.>Mm.'.>~O).'.)QO).'.) j50\5<'lQO).'.) w.:i jbM\55o~om.'.>
j3605o~.:iw Soll.'.> o3Mo35<'lll.'.>5 !:J<'l w.:i ll.:i3605o~ ll.'.>o<'l5o5o~o OoO Sollo.'.>5
m36ooM 5o5oll.:i Solloll.:i ll.'.>Mo05o~ 0!:J<'l . .:iS.:i5 ooS'b.:iw.:i Sollm3ll So<'lM~ OjW.'.>
oofo o.'.>5SooSo~o, 89 300>.'.>MG.'.> ..30M30~0 OoO OjW.'.> S.:iob<'l3Moll.'.> F\306oll.:im3ll,
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Sll.:ibjMll.:i 0.:i5jS'b.:iw.:i \5.:iMll.:i\5!:JSowo~o, 91 M.:iSomj o<'l3.:i S.:i5 oMmo
ll.'.>\5!:J.'.>~<'l()O~O 306So, M<'lSo~ll.:i oS<'lll.'.> b.:ioo S<'lfo'b<'l5m.:io, ll.:ibo~om O.'.>J<'l():
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\506.'.>oo .'.>SOM.'.> SjS5oll.:i. M.'.>Somj O!:J<'l OoO bo~3om ~SoMm ooS<'lllo~ w.:i
ll.:idSom ooS.:i.3 S<'lllo~ w.:i S.'.>M.'.>WOll oosow<'lW.'.> OoO \506.'.>oo l5Sowoll.:i
M<'lS.'.>5<'l'bollll.:i, 300>.'.>MG.'.> S<'lM\5Sj6~ w.:i ~3moll Sll.:ibjMO. .:iS.:ill 00S.:i3oll.:i
S<'l\5.:i'noll.:i ollSofo 94 3.:iooll.:i 3ollm3llSo oSo\5o~oll.:i, M<'lS~oll.:io ll.:ibo~o

88. Following here T instead of A: ll.:im6<'l301).:ill.:i.

89. P-NV.
90. Correcting .:iS.:i5 in the edition, which is possibly a typo, according to T.
91. P-NV.
92. P-NV.
93. T reads instead SooMowm.:i.
94. T adds here ..3oM30~.'.>W.
Passion efRomanos the Neomartyr (d. 780) 179

them from the chief warden and took them to his house. And he joined
them to the previous fathers, and their number was eight. Then they
were all in prayer and worship night and day, and all the Christians
who were in that place were glorifying and thanking God. But the ser-
vant of God, St. Romanos, shone among them as the illuminating sun
among the stars. He served them all humbly, and thus he fulfilled the
command of the Savior, which he said in the holy gospel, "Whoever
wishes to be great among you will be your servant."37
18. But again the enemy of God and the head of the evil dragon
envied them, and he could not bear to see the virtues of the righteous
one and his spiritual and pure conduct. And again he armed himself for
combat against him and dug a second trench, but rather he fell into the
trench that he made. 38 Nevertheless the saint was crowned unharmed
with the pure and incorruptible crown of righteousness, and the harm-
ful thinking from it was made useful against his will. 39 For he brought
forth a second betraying Judas for his sake, as that first Judas, who was
considered one of the apostles, for the sake of our Savior. In this way the
destructive one prepared him for the servant of Christ, for he found
another wretched person named Jacob who had taken on the appear-
ance of a monk. He had cast out fear of Christ from his mind, which he
fulfilled with this deed. For after some days this wretch departed from
the faith and renounced Christ; this thrice-wretched one wanted to find
favor before the Amir al-Mu 0 minin. Because he was dressed by God in
appearance but was in fact clothed by the devil, he always went in to St.
Romanos as a faithful servant of God. This disciple of the devil had
heard about a certain man from Emesa named Romanos, who had gone

37. Matt 20:26.

38. Cf. Ps 7: 16 (7: 15).
39. This is a difficult passage, the meaning of which is not entirely clear.
180 Three Christian Martydoms

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Ol:JC'l CQ.'.> :J2)C'lfo '.'.'.)2)j5j6b.:, 8.:,l.) CQ.'.> j5.'.>CQ6jJb.'.>, 3om.'.>68:JCQ :Jb:J 6C'l8.'.>5C'l'b 02)0
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Ol:JC'l 8:Jb.:,8(') V:J<!?O 8.'.>3C!;_)Ob 8:J<23C'l5ob.:,b.:,.
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6C'l8.'.>6C'l'bobm3b. 3ofo!lOJ2).'.>6 Ol:JC'l O:J8.'.>b8:J5:J<!?O 02)0 J.'.>(3098 d6obol'f.'.>5:J C!;_).'.>
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vofooo ,306\.).:, 80\.)\.).) .:,8bO<!?C'lb 8.:,\.), 6C'l8<!?ob.:,m3b O:J.'.>b8:J5CQ.'.> 8.:,b. 104

95. Instead of 3md'.'.'.Jm in the edition.

96. Added from T.
97. P-NV; .:,8om added from T.
98. Correcting 3.:,<30 in the edition.
99. Edition corrected according to the more standard spelling from T.
100. P-NV.
101. 8'.'.'.J5d'.'.'.J:Jb3:J .'.>~00.'.>(3:Jb 02>0 added from T.
102. P-NV.
103. P-NV.
104. Added from T.
Passion efRomanos the Neomartyr (d. 780) 181

to the land of the Greeks and had returned from there, and this foolish
and wretched man thought that this was [St.) Romanos. Then he pre-
pared him, as we said, so that with this he would find favor before the
Amir al-Mu'minin. And he was seeking power, and he went in before
him and said to him as if he were trustworthy: "May God protect you,
Amir al-Mu'minin! There is in your realm a man who is a spy, who has
gone forth to the land of the Greeks and has returned. He makes news
of your secrets known to the Greeks. He is from the peoples of Emesa
and is named Romanos." This was in the third year of Mahdi's reign.
19. And when the Amir al-Mu'minin heard this, he believed the
accusation against St. Romanos because his accuser was a Christian
and a monk. And immediately he went to the Amir Rabi and ordered
that he bring forth the accused. And the official went and led forth the
monks, eight in number. And he approached them separately and asked
them each their names, and last of all they brought forth St. Romanos.
When he told them his name, immediately they seized him and put him
in another prison. And the other fathers returned there, where they
were. And the honorable old man searched diligently for the place
where Romanos was, and he went there and found him in fetters with
heavy chains, and he was very upset. And he asked him to pray for him.
And on the third day the Amir al-Mu'minin Mahdi remembered the
saint, and he ordered that he be brought to him. And when they pre-
sented him before him, then he asked him if what had been said about
him was true. And St. Romanos answered and said: "I am a Greek
man, but I have never dwelled in Emesa. And I have not looked upon
Syria except when I was led forth a captive from my homeland. But I
have never been, as you say, a spy." Then the Amir al-Mu'minin was
forcing him to confess. And he ordered soldiers to strip him and stretch
him by his limbs in torment. And again he ordered that Jacob his
accuser should be brought in so that he could confront him to his face
about what he had accused him of.
182 Three Christian Martydoms

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105. A: 3jMO.:ibo.:i5o.
106. A: 5.:i(').:iwo5o.
107. P-NV.
108. More grammatically correct form supplied from T.
109. P-NV.
Passion ofRomanos the Neomartyr (d. 780) 183

20. And when he was led in before the Amir al-Mu 0 minin and saw
that the blessed one had been stretched by his limbs in torment by the
torturers, and the agonies were done in front of him, fear and trem-
bling seized him, and in astonishment he remained speechless, for he
was not able to speak. Then when the Amir al-Mu 0 minin saw that the
color of his face had turned, he understood that he had blamed the
saint falsely. He answered and said to him, "Enemy of God and enemy
of the Amir al-Mu 0 minin, how dare you lie in my presence and accuse
a just man without cause?" The fool answered and said: "May God pro-
tect you, Amir al-Mu 0 minin! When I heard this, I was a child, and I do
not know if it is true that this is the Romanos about whom I heard."
Then the Amir al-Mu 0 minin and his guests truly knew that the saint
was righteous. And he ordered the accuser's ignominious expulsion and
that Romanos should be led to prison until he could question him about
this again.
21. And after a few days, the Amir al-Mu 0 minin wanted to come to
Jerusalem and to pray there and see Syria. 40 And he went forth from
Baghdad and came to the place that is called Bardan, twelve miles dis-
tant, where there was a royal fortress. 41 When he arrived there, he
remembered Romanos, and he ordered that he be led forth, so that he
could question him about this a second time. And the soldiers that he
sent led him forth from prison. They covered his head and bound him
with rope, and thus they brought him the whole way with his head cov-
ered, and they presented him to the Amir al-Mu 0 minin. He looked at
him with his deadly eyes and compelled the saint with threatening
words to confess if he was a spy. The servant of Christ answered and
said, "I have already told you that I am Greek but have never been a
spy." The Amir al-Mu 0 minin answered and said, "You lie, 0 enemy of
God and enemy of the Saracens and betrayer of my kingdom. I have
men who confirm that you are a Syrian spy." The saint answered boldly
and said with a strong mind, "Even if you assemble your entire kingdom,

40. A: ''.Judea."
41. Literally a "throne" or "seat" fortress. Al-Tabari and Theophanes
report the events of this campaign during the spring of 780; see Peeters, "S.
Romain," 400.
184 Three Christian Martydoms

b0800'B<'ll2 0060 00J3(\'>0o<'l, o(<)moe30 80mo060 30(<) ood~ooo~ 0(<)\.l 8bo~oo0<;p

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Joo80(Y)OQOOOb0. 80006 006(<)0\.)bfo 080(<)0 80860 OoO (;20 006(<)0\.lb6000~0
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3om0(<)e30 8J0(30, (<)0m0 om06mj0\.l 3(<)030 0 00 j(<)o\.lot'fbo (;20 000.3t1(<)0 OoO
('}(<)Om030 JO~Om0 m3\.lom0 (;20 00(<)<;p00.3fo 110 b08<'lb0~60 OoO .30~030(<)060
8ob6o, 3o<;p(<)O b0(<)6t1~0<;28<:20· 80006 oo 0 .3t1(<)0 \,80<;20806 Jo~o 8obo <;20
J(<)j30: o030<:2(Y)Ooo 006 <;20 0 0'l3 0 (30l'> b0bo~b0 ~3mob0 006ob0b0, (<)('}8o~b0
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b0.3t1(<)<'loO~Ob0 80\.l oofo, <;p~om 006 8080\.)0 0060\.l0QITT (;2~0ITT0 006m0 (3b(<)0Q
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xo'b(<)o\.)0Q, (<)('}80~0 0~00060 8080b0 8obb0 80b~<'loo~0<;p 80\.l. b<'l~('} \,8o<;p0Q
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3om0(<)e30 ooot1306oob 116 00060 \,ofooo 080(<)0 8086ob0, oooob0006
b0006x3o~ob0 (;20 bo30(;20~ob0 030(<) l:130\.) b0\,t10~<'loo~m0 80m
(3b<'l3(<)000Q Joo80(<)000 (;20 <:2006030\.) j(<)oboo06<'lo0Q (;20 ooodo66ob
\.l0(<)\,8 0 6<'loo0b0 b0(<)306<'l'bm0b0. <;20 3om0(<)e30 obo~ob b0\,t10~<'loo~m0 80m
8oje30 0 ~m0 \,8o<;p0a (<)('}806<'l'b ~<'le330b0 0060 j(<)obot'fb ~3mob0 8080(<)m
~8<'looo(ry oj86ob (;20 ooo.3t1(<)fo 00060 bofo60~806. Ol:l<'l 80m <:2~om0 oofo
33(<)03ob0 ~08t'f (;20 00fomo0 OoO \,80<;20806 (<)('}806<'l'b <:200X<:2<'l80~0<;p (;20

110. Presumably 000(<)<;p0.3fo is a typo. Correct form is from T.

111. T: 0(<)080<;2,
112. A: 30 (<)00bo0fo<;p.
113. T omits: 806 8obe30 OoO 83o<;p0(<)m0.
114. T: 30(<)0<;p.
115. T omits: ~0oj0(<)\.l0 80\.l o<'l(<)ob.
116. T: ooot13066ob.
Passion efRomanos the Neomartyr (d. 780) 185

not one of them can convict me of this. And if anyone says this lie, then
he is an enemy of the truth." Then the Amir al-Mu 0 minin was enraged,
and being enraged, he was annoyed by his audacity. And he leapt up
from his throne like a wild beast about to devour this lamb of Christ.
And he grabbed him by both of his hands and ripped his clothes and
cloak down to his belt. Then the saint grabbed his hand and said: "I
beseech you and swear to you in the name of your God, whom you
serve-whatever you want to do to me, do it quickly. 42 For I spent nine
years in prison during your father's days and your days." The Amir
al-Mu'minin answered and said to him: "I will not do for you what you
wish, 0 infidel. Now I will take you first of all to Syria,43 and there I will
present before you those exposing you, who will shame you. Only then
will I kill you as a liar and a deceiver of my realm." Then he ordered the
Amir Rabi to take him to Syria. Nevertheless he gave him to the sol-
diers so that they would bring him with them carefully.
22. And then 44 the Amir al-Mu'minin reached Raqqa (Kallinikos/
Callinicum), which is a city of the Jazira, which his father had built
nearby. 45 Nevertheless, since there was no prison for St. Romanos, 46 the
soldiers guarded him within the army. Then he was standing without
sitting day and night in his prayers, and he was giving thanks to God
and praying that his time would be fulfilled according to his will. And
at that time some men were led away as captives from the land of the
Greeks, and when they were brought in before the Amir al-Mu'minin,
through fear of torture and death the wretches denied true salvation,
abandoned the Christian faith, and joined themselves to the faith of the
Saracens. And when these wretched apostates saw St. Romanos praying
to Christ God, they were saddened and captured by remorse. Then
Sunday night came, 47 and St. Romanos was awake standing and alert in

42. Cf.John 13:27.

43. A: ''.Judea."
44. Literally "when" or "because."
45. A reference to his foundation of the garrison city al-Rafiqa right next
to Raqqa. By this time the two cities had already merged into one known as
Raqqa.
46. Literally "since St. Romanos was not in the prison," but Peeters is
surely right that something like the above is intended.
47. Presumably Saturday evening by modern reckoning (i.e., the Sunday
vigil).
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Passion efRomanos the Neomartyr (d. 780) 187

prayer with praise to God. The Greek apostates were standing near
him, and they saw him and were longing for it 48 and lamenting for
themselves, because they had driven away from themselves a blessed
eternity and had exchanged eternal life for this short, fleeting span of
time. And when it was dawn, they went to him with tears and confessed
their sins and asked him if there was something that they ought to do
and they would do it. Then the saint rebuked them for the cowardice of
their treachery and falling away from the true faith. But after that he
promised them and encouraged them and taught them what they ought
to do for the betterment of their souls. And he said: "If then you have
sinned and thrown yourselves into the depths of godlessness and have
chosen this fleeting, corruptible life instead of the eternal one, but you
have turned back to the life of God and repented of what you have
done, truly your souls will be saved, for he is good and loves human-
kind. He will have mercy on you if you confess him boldly, for he does
not wish the death of the sinner, but turning back and repentance." 49
This and other such things the beloved one taught these men who had
gone astray.
23. Then the guards saw them weeping at the feet of St. Romanos.
They then made this known to the Amir, and he called upon the saint
and said: "O enemy of God and enemy of his officials, was not the treach-
ery and betrayal that you committed against the Amir al-Mu 0 minin
sufficient for you? But now you have persuaded these faithful Saracen
men to become Christian!" St. Romanos answered and said: ''As you see,
I am bound and in shackles; an assembly of soldiers guards me; I have no
help; and I am not able to go to anyone. If someone comes to me and asks
me about my faith, I am eager to invite him without any fear and trem-
bling to [what is] best, which will be best for him and the salvation of the
soul." 50 When he heard this, the Amir was enraged and inflamed with
wrath like fire. And immediately he ordered that he should be stripped

48. Or "for him"?

49. Cf. Ezek 33:11.
50. Literally "salvation of souls."
188 Three Christian Martydoms

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123. T: o'Cloa.:ia.
124. T: 0.:i6b.:i3bo.
125. T omits 8.:,006, but not .'.>~CJ?o.'.>, as Peeters indicates.
126. Correcting the edition to the more regular spelling from T.
127. P-NV.
128. P-NV.
129. Corrected spelling from T. P-NV.
Passion efRomanos the Neomartyr (d. 780) 189

and stretched out by four torturers and beaten mercilessly with the
dried tendons of a cow by fifteen soldiers in turn. For each one of them
beat him exactly five times and then passed to the next, so that they
beat him violently and his wounds became severe. 51 Nevertheless, when
they began to beat the saint, he said three times, "Lord, have mercy on
me!" He changed his prayer and cried out, "Christ help me!" and he
responded with nothing else. Then his body fell to the ground from the
violent beating, and the place was filled with blood. And he was like a
dead person and was knocked down to the ground. Nevertheless the
Amir was again filled with wrath. Then he rose up and went to the
Amir al-Mu 0 minin, and he accused the saint and said: "This wicked
enemy and opponent of your reign, Romanos, will not stop godlessly
bringing back again the heart of faithful converts, 52 and he hastens to
separate them from our practice 53 and convert them to Christianity.
And trustworthy men have testified to this in my presence. Therefore I
was filled with zeal54 for our faith, and I taught him and beat him
appropriately with the horsewhip."
24. Then the Amir al-Mu 0 minin ordered that they present him
before him, and when the saint was brought in, he said to him: "I can
no longer endure you, Romanos. Nevertheless one possibility remains
for you to save yourself-if you will yield to my command. If you will die
a good death, now you will obey me, for I urge you to do what is best for
you. Abandon your error and follow my faith, and you will receive
countless gifts and unimaginable honors. And if you will not heed my
good advice, I will hand you over to painful tortures and merciless beat-
ings, and in the end you will meet with a bitter death, as one who resists
the authority of the ruler and foolishly does not obey what is for his own
good. Now if you will obey me, I will change your offenses, which you

51. The text here reads "were remembered" or "regretted" or "under-

stood," which makes little sense. We have followed Peeters, who suggests that
'cl:J:J~(').6:J!'>(').(l;_)0.'.>6 is a misreading of >5~ for S~ in the translation's Arabic
Vorlage; Peeters, "S. Romain," 405. Tis not avail;ble for comparison at this point.
52. The syntax is confused here. The translation above is as close to the
text as possible. Peeters suggests the Arabic Vorlage as the potential source of the
difficulties in his note.
53. Literally "service," but also with the sense of "worship," as we have
tried to reflect above.
54. cl~<-m often means "zeal" (as well as "envy" and "jealousy"), but
a:::ia~(Y)[3]:::i~.:, more commonly means "to envy, declaim, trouble." Nevertheless,
in 3 Kgdms 19:10: a:::iaa~(Y)W.:, a~(Y)o ~'23<!::'ob.:, ~8(Y)mob.:, ~(')_3<!::'ob.:,
83~(Y)(').~:)<!::'Ob.:i translates Zl]A<ilv t~~Awxa 'T<j, xupilf) 1eav'Toxpawp1.
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Passion efRomanos the Neomartyr (d. 780) 191

have unknowingly endured with us, and the ignorant tortures. 55 And I
will also order my physicians to care for you properly for the sake of
your healing. And they will quickly heal your wounds, and in an instant
you will be set free from their pains." The Amir al-Mu 0 minin said this
as well as other things to St. Romanos. Then the holy martyr answered
and said: "Up to this point I have been held by you 56 as spy and observer
of your land, and concerning this you have questioned me and threat-
ened me with many threats, and you stood before my face those who
testified against me. But at this point you have let go of your first
charge, about which you questioned me, and you have switched to
another offense, which is more wicked and evil than this. Now then do
not multiply your words, but as I asked you before, now also I ask you
again. Look to your God, whom you serve. Whatever you want to do to
me, do it quickly. For I was born a Christian by the grace of God, and I
am a Christian, and I will die a Christian, and this is my decision."
25. Then the Amir al-Mu 0 minin promised to give him all the good
things of this world if he would submit to him and deny Christ. And
again, if he did not do this, he frightened him with the threat of painful
torments. Then when the saint understood that his time had drawn
near, he answered and said to him, "Allow me a day, and I will consider
what is best for me, and tomorrow I will let you know what should be
done with me." Then the infidel was thinking that he had persuaded
him to carry out his will, and he ordered that he be taken away, and he
said: "Choose a good and sweet life rather than a horrible and painful
death. And if you do what we want, we are compassionate and eager to
provide you everything useful and a place of rest as much as we are
able." And so the holy martyr of Christ, Romanos, went forth from
there. Nevertheless the blessed one did this in order to offer all his
prayers and intercessions to Christ God before his departure from this

55. Peeters notes that this passage is particularly difficult to understand,

and either it is corrupt or the Amir al-Mu"minin is offering a sort of excuse for
his cruelty. The former, in my opinion, seems very likely; one expects rather the
Amir al-Mu 0 minin to offer to pardon offenses that were committed against the
Saracens in "ignorance," if he will yield to his request.
56. Literally "have been with you."
192 Three Christian Martydoms

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138. Presumably 080C!? 006 in the edition is a typo. The correct form from
Tis above.
139. P-NV.
140. T omits: C!?:i 3omo~0C!? 0:i60o5ob:i 80mob0m3b.
141. Corrected bod:im 0 ~om:i to the correct spelling in T.
142. P-NV.
143. P-NV.
144. P-NV.
Passion efRomanos the Neomartyr (d. 780) 193

frail and feeble body. Then he stood through the night until dawn, with-
out sitting, in prayer before God for all Christians that they will meet
with a good fate and their souls will be peacefully received, and that he
will deliver him peacefully from the hands of the godless and from the
infidel tyrant and from the evil spirits that are in the air. And so he
spent the night in tears and prayer.
26. And on the next day at the ninth hour, the Amir al-Mu 0 minin
sent for the saint and had him brought in. And again he began to rec-
ollect and flatter with promises of many good things, and also with
threats of torture and death. The holy martyr answered and said: "Why
are you striving in vain, 0 Amir al-Mu 0 minin, and amusing 57 yourself,
speaking to me as if I were a small child. Even if I endure myriad tor-
ments and death for Christ, I will regard them joyfully and gladly on
account of the desire that I have for him, since there is this one death,
which human nature undoubtedly owes, and it is not at all possible for
anyone to save himself from it with an abundance of possessions and
fear of power. Nevertheless the honor and gifts that you promise me
and all the glory of your kingdom are like dry grass to me, and like a
passing dream and a vanished shadow. And you cannot persuade me
with them to deny my creator and God, Jesus Christ, and his ineffable
Father and the unattainable Holy Spirit, the Holy Trinity, alike in
essence and held in awe by the demons, whom you worship. Now then
do what you wish, and do not make any trouble for yourself in vain
about this." After this the wicked tyrant remained in his pleas for a
long time, 58 and at one moment with boasts and promises of good
things, and then with threats of torture, and at one moment he
addressed him as father, and then he called him godless. Again he

57. Or "mocking."
58. As Peeters notes, the text is difficult here, and he suggests that some-
thing had fallen out, proposing that we should read "the tyrant [began to urge
him] while he prayed." Nevertheless we have attempted above to translate the
text as it stands.
194 Three Christian Martydoms

l:JC'l3:J~b0 b030~8\50?3C'lb0 8obb0 00foR06C'lb OoO, bC'l~(') 806 b06l:J300 0M(,:20M0Q

80joC'l j(,:28MmC'lb0 80b. 80006 3om0MG0 obo~0, M08:Jmj Ol:JC'l OoO 3om0MG0
J~<;g('} ?30Gb:J~O 006jb:Jmdo~o, oj~O Bobo 0(,:203bC'l oj~Ob Vl:JMC'l8om0
j?3MC'lb bC'l~(') 08obm3b, M08:Jmj 0M(,:20M0 80joC'l 80b .30bjbO b06l:J3b0
8obob0n. 80006 j<'.>Md0fo M0m0 8C'l0(,:2C'l5 68030 O:JJ:JMj~O (!?0 <;g03?306C'l6 OoO
8obb0 <;g0 j<'.>Md0fo 8:JJM8~ob0, M0m0 0006:J<'.><;g:Jb 145 JM8~om0 Som,
3o<;gM:J8<;gob bo6l:J30 8oj 0C'lb 80b. 146 bC'l~(') l58o<;g0806 806 <;g0obbfo 3:J~5o
jJj80Mm m03om m3bom (!?0 8C'lOJG0 0(,:28C'lb030~om 147 (!?0 \50Mj.3l:JM0 dowo
m3bo 80b3~b0, (!?0 0C'l6:J<'.>Om0 m3bom0 O~C'lG30(!?0. (,:23mob0 8080Mm. bC'l~(')
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8:JJM8~0806 806 bG0 (!?0 \50M.3Jj:Jm0 l58o<;g0n OoO m030 Bobo. 80006 <'.>Md0fo
jOX,j~C'l806 806, M0m0 om0l:J0M6:J6 JC'lMG5o 8ob5o m03omjMm 8<;gofoM:Jb0
080b, MC'l8:J~O Ol:JC'l 80b~C'l<'.>:J~0<;g 80mb0, MC'l8:J~ 0Mb :J?3M060 <;go<;go.
27. 80006 008C'lGb0<;gfo (,:28:JMm806 b0.330M3o~m8C'lj8ow806 b0b\50j~O
j'b:Jbm0obo (!?0 0Rj:Jfo l:JC'l3:J~m0 bol:J30Mj~O OoO, MC'l8:J~ 8C'lOoC'l 8ob0
8080Mm (!?0 0(!?0(!?0 OoO, 3om0MG0 \):)MO~ 0Mb. GbC'l3:J~ 30M ao, 06l:J30b
j?30~0, M08:Jmj 80<:gO<;g:J<'.>0~60 Ro85o 30<;go<;g6:J. bC'l~(') \5l:J0~m0 80m
3om0MG0 O:JO\)l:JfoM5:Jb JC'lMG50 OoO l58o<;gob05o, 148 0M0 <;g006mj6ob 00060
bo(,:2M8:Jb0 80b oofo, 0M08:J<;g 0obj6:Jb 0 0060 'b:J<;g0 'bjM 0b0 80mb0 149 <;g0
8C'l3o<;g0 l58o<;g0 OoO m030 Bobo (!?0 O:J:JJM0 (!?0 oood:JM\50 150 m3bb030 80b
00M<;g0b03b6o~b0 (!?0 :JoM('}m 063Mm0 \5l:J0~m0 80m 'b('} (!?0 800jj6<;g0. 80b
t108b0, MC'l8:J~5o <;g0bj<;g:Jb 151
jMob6:J06om000660, 3om0MG0 obo~ob
b0b\50j~O OoO l:JC'l?30~0, \50MOl:J3066ob 80m m0fo 8M030~60 8C'lM\)8j5:J50
jMob6006060, MC'l8:J~5o <;g0:J8mb36:Jb, 3o<;gM:J8<;gob 800\5066:Jb M0.30<;g
d0~0jb0 80b d3o~b0 (!?0 8j5 008C'l0(,:2:Jb oj080 l58o<;gob0 8C'l\508ob0
MC'l806C'l'bobo. :JoM('}m30 o:J<'.>j~0(!? m03omjMm j<'.>O\)C'lnm Vl:J~Ob0 8obo06,
(!?0 8o0(,:2:Jb 152 OoO l58o<;g0<;g .30mC'l~o.3('} OJ~obo0<;g 153 (!?0 O:JJM<'.>0 8j5 l:JC'l3:J~O

145. The edition has 0do60<'.><;g:Jb; the reading from T above seems prefer-
able.
146. T omits: Som, 3o<;gM:J8<;gob bo6l:J30 8oj0C'lb 80b.
147. T omits: <;g0 8C'lOJG0 0(,:28C'lb030~om.
148. P-NV.s
149. T adds: 3om0MG0 Gb:J<;g0Mb0 'b:J<;g0 8<;g:J<'.>0M:J.
150. P-NV.
151. <;g0bm<;g:Jb is presumably a misprint; the correct form above is from T.
152. T: O:J0(,:2:Jb.
153. P-NV.
Passion efRomanos the Neomartyr (d. 780) 195

promised him that he would appoint him over all his kingdom; never-
theless, he answered not one word to this infidel. Then when he saw
that he was like a hard and solid rock, his heart was filled even more
with rage because of this, for he did not give any response to what he
said. Then he ordered that they bring a sewn pelt and spread it out on
him, and he ordered the executioner to frighten him with the sword
until he would give a response. Nevertheless the saint placed his hands
behind himself and turned himself to the east, and he offered his neck
to the sword, but in his mind he was praying to God. Nevertheless the
tyrant did not want to add one word more. And the Amir al-Mu"minin
and all his companions were amazed at the saint's boldness before
death. Then he ordered that his head should be cut off. And the execu-
tioner struck and cut off his holy head. Then the infidel ordered that
they throw his body with his head into the river that was near them-
that is, the great Euphrates.
27. Then the miracle-working God revealed an exalted wonder and
showed love for all who come to him and glorify him, as it is written, "I
live, says the Lord, for I glorify those who glorify me." 59 And the waters,
as they embraced the saint's body, did not swallow it in the depths, but
they carried it on their surface. 60 And his holy head came and was
joined and fused to his neck, 61 and thus he was borne and brought upon
the waters. Then the Christians who were there, when they saw the
miracle that happened, brought along with them many faithful Chris-
tians whom they met until they came to the old city of Raqqa. And
there they brought forth the body of the holy martyr Romanos from the
water together with his holy head intact. And they brought it to the holy
catholic church. And the whole assembly of the orthodox gathered

59. Cf. I Kgdms 2:30.

60. T adds: "as if placed on a funeral bed."
61. Literally "joint."
196 Three Christian Martydoms

02>0 Jliio<\'J~O 801iim~8.'.>CJ?OCJ?[Jc>[J~O).)Q, CJ?.'.> 83Db (!?.'.>8ob mo300 8ob 'b[]CJ?.'.>. CJ?.'.>
b30~ob0 WI!?~ DJ~obo.:,b.:, 8.:,b clofo CJ?.'.>CJ?SDb \58ow0 02>0 2>~080 b0<z3~03b0
\58ow0m.'.>b.'.>, (,)(')80~60 08~6ob 8~6 CJ?.'.> .'.>(!?.'.>blii~~ob 8bb~oliiJ~o 02>0
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CJ?.'.> 8.'.>CJ?~O 6[JQ.'.>liiob.'.>U 8ob [)3~(')()0.'.>'J?, (,)(')8[)~0 8(')[)603.'.> (!?3mob0 80[Jlii
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.:,8~6.
Passion efRomanos the Neomartyr (d. 780) 197

there, and they kept the night vigil in it. And on the following day they
placed his holy body in this church, in the tomb of the saints who were
there. And they completed the mystical sacrifice and glorified Christ
God. And they introduced the sanctity and grace of the blessed one as
a blessing, this new renowned and glorious martyr who was conferred
by God on their city.
The passion of the holy martyr Romanos was completed on the first
day of the month of May, on Monday at the ninth hour, to the glory of
the Father, and the Son, and the Holy Spirit, now and forever and unto
the ages of ages. Amen.
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 Index of Scripture Citations

OLD TESTAMENT LXX

Genesis Job 138:6, p. 59

3:15, p. 31 I :9-11, p. 85 144:18, p. 91
10:25-26, p. xxxiii
10:25-29, p. 71 Psalms Proverbs
11:1-17,p.77 1:3, pp. 153, 155 26:27, p. 29
22: 12, p. 133 7:10,p.109 27:17, p. 35
7:16, p. 179 28: I, p. 63
Exodus 16:3, p. 85
17:16, p. 85 21:12, p. 95 Song of Songs
22:2, p. 141 2:17, p. 141
Levitcus 22:4, p. 169
19:18, p. 125 23:1,p.167 Isaiah
30:3, p. 81 8:18, p. 147
Deuteronomy 30:6, p. 117 35: 10, p. 141
8:4, p. 25 33:8, p. 83 53:7, p. 37
33: 12, 15, p. 13 53:9, pp. 5, 21
1 Kingdoms 53:12,p.169
39:2-4, p. 55
2:30, p. 195 59:14, p. 25
44:10, 14, p. 7
17, p. 31 65:1, p. 63
49: 16, p. 69
2 Kingdoms 57:4, p. 119
Jeremiah
15:34, p. 77 67:36, p. 51
15:19, p. 19
17:14,p.77 68:10, p. 125
17:10,p.85
68:18, p. 95
3 Kingdoms 72: 19-20, p. 137 Ezekiel
18,p.61 74:4, p. 25 33:11,p.187
19:10, p. 189 78: 10, 12, p. 135
20:1-13, p. 125 82:3, p. 95 Daniel
82:5, p. 95 1:8-15, p. 15
4Kingdoms 83:6, p. 159 3:49-50, p. 15
2:8-l l, p. 61 113:4, p. 47 10:12, p. 11
6: 18, p. 97 l 14:18, p. 47
19:35, p. 97 I 18:46, pp. 41, 61 Habakkuk
118: 103, pp. 13, 167 2:4, p. 31
1 Chronicles I 19:4, pp. 73, 89
16:31, p. 47 120:1, p. 47 Malalchi
123:7, p. 55 l:13, p. 11
135:12, p. 85

205
206 Index ef Scripture Citations

Wisdom of Solomon Susanna 2 Maccabees

3:1, p. 57 p.61 6:18-7:1, p. 127

Baruch
5:1, p. 11

NEW TESTAMENT

Matthew John 6:12, p. 141

5:11-12, p. 169 10: 18, p. 155 6:13-17, p. 81
5: 16, p. 169 13:27, p. 185 6:16-17,p.31
5:19,p.123 13:34, p. 107 6:19, p. 69
6:9-10, p. 97 13:35, p. 107
6: 16-17, p. 15 14:15, p. 125 Philippians
6:24, p. 13 15:13, pp. 107, 125 1:21, p. 83
7:1, p. 19 18:2-8, p. 63 3:13,p.159
7: 13-14, p. 139 19:34, p. 57 4:18, p. 143
7:6, p. 103
7:25, p. 83 Acts 1 Timothy
10:18, p. 41 7:51, p. 63 1:9, p. 61
10:28, p. 81 9:1,p.35
17:28, p. 41 2Timothy
10:32, pp. 21, 31
2:12, p. 139
11:7, p. 83
Romans 2:24, p. 19
11 :29, p. 155
5:7, p. 123 4:2, p. 19
13:8, p. 9
7:22, p. 127 4:7, p. 11
15: 11, p. 127
8:17,pp. 139, 169 4:7-8, p. 123
16:17, p. 41
16:24, p. 81 8:18, p. 21
8:29, p. 25 Hebrews
18:19-20, p. 169
8:35, p. 169 2:14, p. 21
19:29, p. 95 4:12, p. 85
20:26, p. 179 9:1, p. 35
10:20, p. 63 10:33, p. 133
22:36-40, p. 125 11, p. 131
22:37-39, p. 123 12:15, p. 19
13:10,p.125 12:1, p. 131
25:21,23,p.147 12:2, p. 85
25:34, p. 147 16:20, p. 31

1 Corinthians James
Mark 5:10, p. II
6:14-29, p 127 4:8, p. 139
6:18, p. 131 6:19, p. 167
1 Peter
10:18, p. 49 7:31, p. 13
1:19, p. 37
9:22, p. 19
2:22, pp. 5, 21
Luke 4:13, p. 169
6:22-23, p. 169 2 Corinthians
16:16, p. 27 8:9, p. 21
2 Peter
22:31, p. 85 1:4, p. 21
Galatians
22:37, p. 169
5:17, p. 13
23:42, p. 117 Apocalypse
23:46, p. 57 Ephesians 2:23, p. 85
2:2, p. 71 12:4, p. 31
4:14, p. 83
 Index

Abbasids, xxxiii Blake, Robert, xxx

'Abd al-Malik (caliph), xx blinding, xxii, 45, 55
Abel, 29, 131 blood, xxix, 27, 45-49, 89, 93, IOl-5,
Abila, xxii, 33, 52-53 111, 119-21, 129, 141, 145, 189
Abraham, 131-33 bloodshed, 21, 25, 41, 47, 71, 99, !09,
AbuJa'far Abdallah. See Man~iir, al- 135
Adam, 17, 155 Bollandists, xxx
Ahitophel, 77 Byzantium. See Constantinople
Alexandria, 43
Amir al-Mu'minin, 163-65, 177-95 Cain, 29
Amorium, 177 Capitolias, xviii, xx-xxi, xxii, xxix-xxx, 3,
amputation, 53, 129 33, 37, 53
Anastasis, Church of, 75 cave church of Mar Saba, xxxv-xxxvi,
Anastasius (archdeaon of Mar Saba), 113, 113-19, 133-35
137 Christ/Son of God, xxvi, xxviii, xxix, xxxi,
Anathousa, xxxviii, 151-53, 157 xxxvi, xxxix, xii, 21, 31, 49, 63, 155
Anthony, Sean, ix, xvii divinity of, xii, xix, xxi, xxv, xxvii, 3, 9,
apostasy, xiv, xix, xvii, xxxvi, xiii, 23, 145 59,63
apostles, 41-43, 63, 155, 161, 179 Christopher (monk of Mar Saba), 145
Arabia, 79 Constantine (patriarch of Constantinople),
Arabic, xiii, xxiv, xxx, xxxvii 163
Arabs, xix-xx, xxii, xxv, xxvii, xxviii, Constantine I (emperor), xii
xxxiii, 25-27, 33-39, 145 Constantine V (emperor), xxxviii-xxxix,
Aramaic, xxii, xxiv, 55 151, 159, 163-65, 171, 177
Ashkelon, 73 Constantinople, xxiii-xxiv, xxxii, xxxix,
Assyrians, 55, 95 159, 163
Auzepy, Marie-France, xxxii, xxxiv crown
of combat, 59
Baghdad, xxxiii, xxxix, xiii, 145, 157, 165, of glory, 21
177, 183 of martyrdom, xix, xxv, xxxvi, 63-65,
Basil II, xxiii-xxiv 105, !09, 123-27, 131-33, 141, 145
Basil the Great (Basil of Caesarea), xxxvi, of righteousness, 53, 123, 179
63, 127-29 crucifixion, ix, xxi, xxiv, 39, 137
Basil (hegumen of Mar Saba), xxxii, 69-71 Cyprus, xi, 175
beheading. See decapitation
Belia!. See devil/Satan/Belia! Damascus, ix, xiv, xvi-xviii, xx-xxi, xxiii,
Beit Ras, xviii xxxii-xxxiii, 3, 37, 151
Black Mountain (monastery), xxv Daniel, 61

207
208 Index

David, 13, 41, 55, 61, 81, 131, 137, 153 Ishmael, xxxiii, 71
decapitation, xii, 31, 103, 109, 113, 121, Islam/Muslims, xiii-xiv, xix, xxvii-xxviii,
127, 131, 145, 177, 195 xxxiii, xxxvii, xxxix, xiii, 145
devil/Satan/Belia!, xx, 39, 41, 77, IOI, 103,
145, 151, 155, 161-63, 169, 179 Jacob, 131
Jacob (false monk), xi, 179-81
Eber, 77 Jazira, 185
Egypt, 141 Jerusalem, xxv, xxxiv, 17, 71, 171-73, 183
Eleutheropolis, 73 Jews andJudaism, xiii, 49, 57, 63, 159
Elias (patriarch of Jerusalem), 71 Job, II, 85, 139, 155
Elijah, 65, 91, 135 John (deacon of Hagia Sophia), xxxix, 159,
Elisha, 131 163
Emesa, xi, 179-81 John (hegumeniarch of Mar Saba), IOI
Ethiopians, 109 John Chrysostom, xviii, xxxvi, 127-33
Euphrates, xii, 195 John of Damascus, ix, xiv, xvi-xvii, xx iii,
xxxii, 3
Franks, xi, 175 John the Baptist, xix, xxviii, 27, 61, 127,
131, 171-73
Gadara, xxii, 33, 53 Joktan, xxxiii, 71-73
Galatia, 151 Jordan, xviii, xx, 5, 33-35
Gaza, 73 Joseph, 155
Gehenna. See hell/Gehenna Joshua, 131
Gelati monastery, xv, xxv Judaism. See Jews andJudaism
George (Greek prince), xxxix, 163, 167- Judas, 179
69, 173-75
Georgian, ix, xiii-xvi, xxiii-xxv, xxx, Kaper Koraon treasure, xxxiv
xxiii, xxxvii-xxxviii, 17, 27, 31, 33, Kassia (mountain), xxi, 37-39
41,55,96,97, 110, Ill, 151 Kekelidze, Korneli, xv-xviii, xxiii, xxxvii-
Goliath, 31 xxxviii
Gordius (martyr), 63 Khakhanov, Alexander, xxxvii-xxxviii
Greek, ix, xiii, xv, xxiv-xxv, xxx, xxxvi, Kosmas (monk of Mar Saba), 135
xxxvii, xxxix, 17, 23, 41, 53, 55, 63, Kutaisi, xv
65, 96, 97, 99, 110, 111-13, 133, 137,
175 Latin, xv, xxx, xxxviii, 77
Gregorian calendar, xxxi Latysev, Vasilij Vasil'evic, xxx
Griffith, Sidney, xv Lent, xxxi, 15, 87, 97
Grumel, Venance, xxxi Leo III (emperor), xvii
Levtzion, Nehemia, xxxiii
Hagar, xxxiii, 71
hell/Gehenna, 5, 53, 143 Maccabees, 127
Herod, 61-63, 127, 131 Mahdi, al- (caliph), xi, 145, 151, 177, 181
Hezekiah (king), 97 Mani, xxvii
Holy Sepulcher. See Anastasis, Church of Manouthia, 91
Holy Spirit, 3, 31, 63, 153, 167, 193, 197 Man~iir, al- (caliph), xxxix, xi, 157, 165
Holy Week (Great Week), 145 Man~iir ibn Sarjiin, xvii
Hoyland, Robert, xxiii Mantineon (monastery), xxxviii, 151
Mar Chariton (monastery, the Old Lavra),
icons/iconoclasm, xvii, xxxviii-xxxix, xiii, XXXIV
151, 159, 163, 171, 175, 177 Mar Saba (monastery), ix, xiv, xvii-xviii,
lrbid, xviii xxv, xxxi-xxxii, xxxiv-xxxv,
Isaac, 131 xx xvii
Index 209

martyrdom Qal:iian, xxxiii

in early Christianity, x, xi-xii Qays, xxxiii
in early Islam, xiii, xiv, xxv, xxvii, xxx-
vii, xii Rabi, Amir (Abassid official), xxxix-xli,
mob violence, xiii 165, 181, 185
pursuit of, xix-xx, xxvi, 19, 25-29, 51, Raitho, 127
61-63 Raqqa, xi, 185, 195
qualifications for, xxvi, xxxvi, 61-63, relics, bodily, xxii, xxix-xxx, xii, 195-97
127-33
reluctance of authorities to pursue, xiii, Samaritans, 49
xxv, xxviii Samuel, 131
Menologion of Basil II, xxiii-xxiv Saracens, xxxiii-xxxv, xxxvii-xlii, 69-71,
Monastery of the Cross, xxv 145, 157, 163, 175-77, 183-87, 191
Monotheism, xxvii-xxviii Sariphaea, 73
Moses, 131 Satan. See devil/Satan/Belia!
Muhammad, xxv, xxvii-xviii, 39, 41, 55 scriptures, 7, 121, 135-39, 161, 167
Muslims. See Islam/Muslims Seleucia, 159
Sennacherib, 97
Naboth, 125 Sergius (monk of Mar Saba), 135
Noah, 131 Sergius of Damascus (monk of Mar Saba),
!01-5, 121
Palestine, xiii, xvii-xviii, xxviii, xxxiii- Sinai, xiii, xxv, 127
xxxiv, 5 St. Euthymius, monastery, xxxv, 95
Papadopoulos-Karameus, Athanasios, xxx St. Sabas, xxxvi, 69, 75-79, 91, 113-15,
Paphlagonia, xxxviii, 151 143, 151
Papias (monk of Mar Saba), 137 St. Sabinian (monastery), xviii, 7
paradise, 17, 141, 155 St. Theodore (monastery), xxi, 37
Pascha (Easter), 141 Stephen Man~ur the Hymnographer, ix,
Patricius of Adra (monk of Mar Saba), xiv, xxxi-xxxvii, xi, 151
!05-7 medical training of, xxxii, xxxvi
Paul the apostle, 123-25, 131-33, 159, 169 relation to John of Damascus, ix, xiv
Peeters, Paul, xv, xxiv-xxv, xxxvii-xxxviii, Stephen the Thaumaturge, xxxi-xxxii
37, 43, 49, 151, 156, 159-63, 168, 185, Stephen (the protomartyr), 63
188, 189-93 Susanna, 61
Perkins,Judith, xxix Symeon (Byzantine deacon), xxxix, 159,
persecution 163
Islamic, xiii, xxv, xxxvii, xii Synaxarion of Constantinople, xxiii, xxxii
Roman, xi Syria, xiii, xxxiii-xxxiv, xxxix, xi, 163,
Persian (Sasanian), xii 181-85
Peter of Maiouma, xxiii Syriac, x, xxiii-xxxvii, 137
Peter the apostle, 43 Syrians, xi, 175, 183
Peter the Iberian, xxiii
Pharaoh, 141 Tbilisi, xxxviii
Pharisees, 125 Temple Mount, 73
Philip the Tetrarch, 131 Theodore of Amasea (martyr, Theodore
Phrygia, xxxix, 159 Tyron), 63
Pilate, Pontius, 21 Theophanes the Confessor, xvi-xvii, xxiii,
Prodigal Son, Sunday of the, 97 183
prophecy, end of, xix, xxviii, 27, 61 Theophilus of Edessa, xxiii
proselytism, xiv Theotokos/Mother of God/Virgin Mary,
Psalter/Psalms, xv, 137 xviii, 11, 53-55, 161
210 Index

Thomas (physician of Mar Saba), 89, 113, Walid I (caliph), xviii, xx-xxi, xxv, xxix,
129 33-39, 43
torture, xix, xxi-xxii, xxvii-xxviii, xxxiv,
xi-xiii, 23, 33-35, 39-47, 53, 75, 79, Yaman, xxxiii
85, 91, 99-105, 109, 113, 117, 123, 127, Yarmuk River, xxii, 45
161-63, 183-85, 189-93
Trichora, xx, xxii, 33, 43-45 Zachariah, 131
Trinity, 43, 57, 143, 193 Zora (Umayyad official), xx, xxv, 33-35,
Turlipara (city), xxii, 55 45-47, 53, 57

cumar II (caliph), xx-xxi, xxv, 33-35, 39,

43-45
Umayyads, xvii-xviii, xx, xxxiii
 About the Editor/Translator

STEPHEN J. SHOEMAKER (PhD, 1997, Duke University) is a specialist on

the history of Christianity and the beginnings of Islam. His primary
interests lie in the ancient and early medieval Christian traditions,
more specifically in early Byzantine and Near Eastern Christianity. His
research focuses on early devotion to the Virgin Mary, Christian apoc-
ryphal literature, and Islamic origins.
Professor Shoemaker is the author of The Death ef a Prophet: The End
efMuhammad's Life and the Beginnings efIslam (University of Pennsylvania
Press, 2011), a study of the "historical Muhammad" that focuses on
traditions about the end of his life. He has also published numerous
studies on early Christian traditions about Mary.

211
 About the Series

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213